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ELEMENTS OF DIVINITY. 



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BIBLICAL SCIENCE, THEOLOGY, CHURCH 
HISTORY, AND HOMILETICS. 



DESIGNED FOE, 



CANDIDATES FOR THE MINISTRY AND OTHER 
STUDENTS OF THE BIBLE. 



GEORGE SMITH, F.S.A., Etc., 

t ft / 7 > 

AUTHOR OF "SACRED ANNALS," "HISTORY OF METHODISM," ETC. 

REVISED BY THOMAS <f. SUMMERS, D.D. 



NasfibtUe, Eenn.: 
PUBLISHED BY A. H. REDFORD, Agent, 

FOR THE M. E. CHURCH, SOUTH. 
1875. 






In Exchange 
Duke University 
MAY 7- T934 



STEREOTYPED AT THE SOUTHERN METHODIST PUBLISHING HOUSE, 
NASHYILLE, TEN # NESS|E. 



r ef axe. 



The object of this work is not to supersede more 
elaborate works on the subjects here discussed, but 
to prepare the way for their successful study, and to 
supply a convenient manual .to. those who may not 
be able to extend their investigations in those de- 
partments of sacred literature. 

The character of the work will readily appear by 
a glance at the copious syllabus which follows this 
prefatory note. The well-established reputation of 
Dr. Smith, for learning, patient research, and ortho- 
doxy, renders unnecessary any recommendatory ob- 
servations. He says, " No production ever engaged 
a larger measure of the author's effort and concern 
than the present, and never did he more sincerely 
and fervently implore the blessing of God on the 
production of his pen than he does on that which is 
now presented to the Christian Church." In revis- 
ing it, we have subjected it to no other modification 



IV PREFACE. 

than was necessary to adapt it to the end particu- 
larly had in view by the Bishops of the Methodist 
Episcopal Church, South, at whose instance it is 
placed among our theological publications. 

Thos. 0. Summers. 

Nashtille, Tenn., Oct. 27, 1859. 



dUnhnts. 



Preface ui 

LECTURE I. 

THE GENUINENESS, AUTHENTICITY, AND INSPIRATION OF 
THE HOLY SCRIPTURES; AND THEIR AUTHORITY AND 
SUFFICIENCY AS A RULE OF FAITH. 

The proper province of Reason in respect of Divine Revelation 
— What we are to understand by a Divine Revelation — Possi- 
bility of Revelation — Necessity of Revelation — Proofs of this in 
Man's Ignorance of himself and of God — Consequent Duty of ex- 
amining the claims of the sacred Books to Divine Inspiration — 
Their Genuineness and Authenticity considered — The Case of 
the Old Testament — External and internal Proof of Old-Testament 
Genuineness and Verity — External Proof of the Genuineness and 
Authenticity of New-Testament Books — Their internal Evidence — 
Claim of holy Scripture to be an inspired Revelation of the 
Will of God — What implied in such Inspiration — Proper Evidence 
of this — Miracles one Class of Proof — Miracles wrought, by Moses 
— Perfection of this kind of Evidence — Miracles of the New Testa- 
ment — Those of Christ and his Apostles — The complete Evidence 
thus afforded — Special Importance of the Miracle of the Resurrec- 
tion of Christ — The perfect Completeness of its Proof — The Evi- 
dence of Prophecy considered — General Observations — The Prophe- 
cies respecting the Posterity of Abraham — Predictions respecting 
the Hebrews — Those concerning Ishmael and his Posterity — Won- 
derfully fulfilled, and replete with important Proofs of the Inspira- 
tion of Holy Writ — Prophecies concerning Gentile Nations — Tyre 
— The four Monarchies of Daniel's Prophecies — Predictions re- 
specting the Messiah — The prophetic Communications of Christ 
and his Apostles — The Reasonableness and Purity of the Precepts 
of Holy Scripture — The Harmony found to pervade the whole 
Range of the Books of the Old and the New Testament, and their 
wonderful Preservation, constitute further Proof of their Inspira- 
tion — The Sufficiency and Authority of the Bible as a Rule of 
Faith and Morals — Personal Evidence...... ..... 17 

w 



VI CONTENTS. 

LECTURE II. 

THE HISTORICAL BOOKS OF THE OLD TESTAMENT. 
The Division of the Old Testament — Importance of the Pentateuch 
— The Character of Moses — His Wisdom and Piety — The Pen- 
tateuch — Genesis: Its Outline of general History — A more par- 
ticular Account of Abraham, his Call and Character, and a His- 
tory of his Family and immediate Descendants — A general View 
of the Book of Genesis — Exodus : The Persecution of Israel — 
The Plagues and the Exodus — The Journey to Sinai — The Law 
promulged — Leviticus : Laws respecting Sacrifices — The Priest- 
hood — Purifications — Sacred Festivals, Vows, etc. — Numbers: 
The First Census — Legal Ceremonies — History of Hebrew Mur- 
murings — Second Census, etc. — Deuteronomy: Peculiar Charac- 
ter of this Book — Brief Review of past History — Rapid Recital of 
the Law — Explained and enforced in Detail — Rewards and Punish- 
ments announced — Personal History of Moses until his Death — 
Observations on the Historical Books — Joshua: The Author 
of this Book — The Conquest of Canaan, and its Division among the 
Hebrews — Death of Joshua — Judges : A Narrative of the several 
Defections of Israel — Their Punishments and Deliverances — The 
Introduction of Idolatry by Micah — The War with Benjamin — ■ 
Ruth: Case of Naomi— Marriage of Ruth — Birth of Obed, the 
Father of Jesse — Fikst Book of Samuel: Birth of Samuel — 
Death of Eli — The Government of Samuel — Reign of Saul — Second 
Book of Samuel: R-eign of David — His Conquests — His Sin and 
Punishment — He suppresses the Rebellion of Absalom — His Piety 
and Prosperity to the End — First Book of Kings : General Ob- 
servations — The Reign of Solomon — His Successors to Jehosliaphat 
— Collateral History of the Kingdom of Israel — Second Book of 
Kings: History of the Kingdoms of Judah and Israel until the 
R-uin of Israel— The History of Judah until the Destruction of 
Jerusalem — First Book of Chronicles: Genealogical Tables — 
Reigns of Saul and David — Second Book of Chronicles : The 
Reign of Solomon — Of his Successors on the Throne of Judah — 
Ezra : History of the Jews at Jerusalem, from Zerubbabel to 
Ezra — Arrival of Ezra — His Efforts and Success — Neiiemiah : 
Observations respecting him — Narrative of his Appointment — The 
Walls of Jerusalem built — His Efforts, in Conjunction with Ezra, 
to reform the People — His second Reformation — Esther: Her 
Elevation to the Throne — The Plot of IJaman defeated — The Jews 
saved 05 

LECTURE III. 

THE POETICAL AND PROPHETICAL BOOKS OF THE OLD 
TESTAMENT. 
Importance of Poetry as used in Scripture — The Poetical Books 
— The Book of Job — Certainty of the Existence of this Patriarch — 



CONTENTS. VU 

The Period when he lived — His Country — Analysis of the Book — 
The Book of Psalms — Its Name — Lyrical Nature of these Com- 
positions — The Authors of the Psalms — Their Inscriptions — 
Divided into five Books — The Origin of these sacred Songs — The 
peculiar Nature of this Portion of Scripture — Liturgical Character 
of the Psalms — Importance of studying the Bearing and Author- 
ship of each of them — Classification of the Psalms — Their Import- 
ance to Worship in David's Tabernacle — The Book of Proverbs 
— Its Name — Brevity of Expression — This Book contains four Parts 
or Sections — Cautions as to the Interpretation of the Proverbs — 
The Book of Ecclesiastes — Curious Information suggested by its 
Title — Solomon its Author — Scope and Design of the Work — An 
Analysis of the Book — Key to its Meaning — The Song of Solomon 
— Its general Title — Scope and Design of the Work — Cautionary 
Observations — The Prophetical Books — The Design of the pro- 
phetic Institute — Qualifications for the prophetic Office — Prophetic 
Addresses generally delivered orally — Chronology of the Prophets 
— The Book of Isaiah — Its Scope — Analysis of its Contents — 
The Book of Jeremiah — Notices of this Prophet's Ministry and 
Persecutions — An Arrangement of his Prophecies — The Book 
of Lamentations — Its Nature and Character — The Book of Eze- 
kiel — Account of the Prophet — Analysis of his Predictions — The 
Book of Daniel — His peculiar Position as a Prophet — His histo- 
rical Work and prophetic Revelations — The Book of IIosea — The 
Prophet and his Writings — The Book of Joel — Scope and Analy- 
sis — The Book of Amos — The Circumstances of this Prophet — 
Design of his Prophecy — Its Subject-Matter — The Book of Jonah 
— His History — Missions — Prophecy — and Success — The Book of 
Micah — His History and Prophecy — The Book of Naiium — Scope 
and Nature of the Prophecy — The Book of Habakkuk — Peculiar 
Construction of the Prophecy, and its Substance — The Book of 
Zephaniah — Analysis of the Book — The Book of Haggai — Pecu- 
liar Position of this Prophet — Object of the Book — Summary of 
its Subjects — The Book of Zechariah — Analysis of the Book — 
The Book of Malachi — Its Analysis Ill 



LECTURE IV. 

THE NEW TESTAMENT BOOKS. 

Preparatory Character of the Old Testament — The New Testa- 
ment Scriptures given in Greek — Different Divisions of the 
New Testament — Apostolic Sense of the Term "Gospel" — The 
Gospel of St. Matthew — The Language in which it was written 
— Canonical Authority of this Book — Its Contents— Peculiarities 
of this Gospel — The Gospel of St. Mark — Its Author — For whom 
written — Its Contents — The Gospel of St. Luke — The Author of 
this Book — Probably a Gentile Freedman — Special Importance of 
numerous Statements in this Book — Its Contents — Proofs of the 



Vlll CONTENTS. 

Writer's Erudition — The Gospel of St. John — Circumstances and 
personal History of the Author — His Object in writing this Book 
— Alleged Disagreement between John and the preceding Evan- 
gelists — Peculiarities of this Gospel — Analysis of its Contents — 
The Acts of the Apostles — Its Author, and his Object — The 
Contents of the Book — Advice respecting the historical Books — 
The doctrinal or epistolary Portion of New Testament Scripture — 
Its general Character — The Epistle to the Romans — Written by 
Paul — Had Peter been at Rome? — The Author's Design — Analysis 
of the Book — The First Epistle to the Corinthians — The Par- 
ties to whom it was addressed, and the Object of the Apostle — 
Contents of the Epistle — The Second Epistle to the Corinth- 
ians — Its Design and Contents — Proofs hereby aiforded of the 
Apostle's Spirit and Power — The Epistle to the Galatians — 
The Origin and State of this Church — Contents of the Letter — 
Peculiarity of the Argument — The Epistle to the Ephesians — 
The State of the Church— The Contents of the Epistle— The Epis- 
tle to the Philippians — Its Object and Contents — Origin and 
State of the Church — The Epistle to the Colossians — Great Re- 
semblance between it and that to the Ephesians — Object and Con- 
tents of the Epistle — The First Epistle to the Thessalonians — 
State of the Church — Contents of the Epistle — The Second Epis- 
tle to the Thessalonians — Its Object and Contents — The First 
Epistle to Timothy — Its Occasion and Contents — The Second 
Epistle to Timothy — Its Object and Contents — The Epistle to 
Titus — The Reason for writing it — An Analysis of the Letter — 
The Epistle to Philemon — Its Object, Sentiments, and Beauty — 
The Epistle to the Hebrews — The Author — Object and Contents 
of this Book — Its great Importance — The General Epistles — Epis- 
tle of James — Its singular Character — Contents — First Epistle 
of Peter — Design and Analysis of the Letter — Second Epistle of 
Peter — Its Contents — First Epistle of John — Its peculiar Man- 
ner — Important Contents — Second Epistle of John — Third Epis- 
tle of John — Epistle of Jude — Its Contents — The Prophetical 
Portion of the New Testament — The Book of Revelation — Its 
Author — Character — And Contents — Conclusion 167 

LECTURE V. 

THE BEING, ATTRIBUTES, AND TRIUNE PERSONALITY OF 
GOD, AS REVEALED IN HOLY SCRIPTURE. 

God the Creator of the World, and of Man — Man made in the 
Image of God, Import of the Phrase — Expressive Names given to 
Deity — Spirituality of God — The Divine Unity — Practical Import- 
ance of the Doctrine — Other Divine Attributes — Eternity — Expe- 
rimental Application of the Doctrine as a Foundation for our 
Faith — Omnipotence — Its Results — Omnipresence — Its true Im- 
port — Omniscience — The Diamine Immutability — Vast Grandeur of 



CONTENTS. lg*. 

these Revelations as Matter of intellectual Importance — Still more 
so in respect of Faith and Experience — Inquiries into the moral 
Character of God— He is holy — And his Law is similar in Cha- 
racter — Holiness principally manifested to Mankind under 
two Aspects — Justice, in respect of Government — And Truth, in 
respect of Revelation — The Divine Goodness— Explanation and 
Illustrations of this Attribute, which is manifested to Mankind in 
Pity, Compassion, Mercy, Long-suffering — The Wrath of God 
arising from the Aggressions of Sin on his Holiness — Triune Per- 
sonality of God — Cautionary and explanatory Observations — 
Peculiar Anomaly of Language employed by Moses in speaking of 
Deity — The same found in the Language of the Patriarchs — The 
Case explained — Personality of the Father — Personality and 
Divinity of the Son — He is the Word of God, and the visible 
Jehovah of the Old Testament — His Divine Titles — Attributes — ■ 
Actions — The Object of Worship — The Divine Sonship — Person- 
ality and Divinity of the Holy Ghost 220 

LECTUEE VI. 

THE TEACHING OF HOLY SCRIPTURE CONCERNING THE 
REDEEMING WORK OF CHRIST. 

The great Subject of the Birle, the Eedemption of Mankind — 
This wrought by Jesus Christ — The Humiliation of the Saviour 
— Incarnation — Predicted in the Old Testament — Accomplishment 
recorded by the Evangelists, and evincing infinite Condescension 
— His Righteousness — Its essential Importance — Universal Sin- 
fulness of Mankind — The holy Life of Christ — Fully evinced in 
perfect Love to God and Man — The Law is thus honored, and 
shown to be a pure, wise, and ennobling Rule of Life for Man — 
And Christ is shown to be the immaculate Lamb of God — Christ 
our Prophet, teaching Truth, and confirming it by Miracles — 
Manner of his Teaching — Subject-Matter of the Teaching of Christ 
— He expounded, explained, and developed — Principal Topics of 
Christ's Teaching — The Ministry of Christ confirmed by miracu- 
lous Actions — The Nature and Object of the Miracles of Christ — 
Their great Number, and the length of Time during which they 
were performed — The Sufferings and Death of Christ — Their 
true Character — How can Sin be pardoned consistently with the 
Divine Government ? — Without Shedding of Blood is no Remission 
— Moral Fitness for the Investigation of this Subject — Promises 
and Predictions relating to the Death of Christ — Scriptures which 
refer to the Death of Christ as a Sacrifice for Sin, and as the pro- 
curing Cause of Blessing for Mankind — -Vital Importance of giving 
Prominence to the Atonement — The Resurrection of Christ im- 
portant, predicted, and a Pledge of our Resurrection — The Ascen- 
sion of Christ, the Triumph of his Passion, the Means through 
which the Holy Ghost is given — The mediatorial Reign of Christ 
— Its happy Consequences to Mankind 246 

i* 



T. CONTENTS. 

LECTURE VII. 

THE DOCTRINE OF HOLY SCRIPTURE RESPECTING PER- 
SONAL SALVATION. 

The grand Aim op the Bible is the Salvation of Individuals — 
Sin produces moral Darkness in the Mind — Man's primitive State 
— The Fall and its fearful Results — Intimate Connection be- 
tween the federal Headship of Adam and that of Jesus — Original 
Sin — Its Nature and Extent — Adaptation of revealed Truth to ex- 
hibit the Evil of Sin — The necessary Results of Christ's Atone- 
ment — Fatal Error on this Subject — The Relation of Christ as the 
risen and exalted Saviour to the Church and the World — The in- 
carnate Saviour in his true and proper Personality as God-Man 
reigns in the mediatorial Kingdom — The infinite Goodness and 
Mercy of this Arrangement — Practical Consequences of the Sove- 
reignty of Jesus — The grand Object for which Christ reigns, the 
Salvation of the World — Condition of Man without the Gospel — 
Exposure to eternal Punishment — Scriptural Proof of this Doctrine 
— The Way of Salvation — Man never takes the first Step toward 
God — He is sought out by Grace — The Institutions of the Gospel 
adapted to this End — The direct Influence of the Spirit of God on 
the Mind of Man — Repentance — Its Diversity of Manner — Essen- 
tially the same in Spirit and Results — Different Sense in which the 
term " Repent" is used — The Nature and Office of Repentance — 
Saving Faith — Its Nature described by Mr. Wesley — Further Ex- 
position of it by Dr. Bunting — Nature of the Salvation thus ob- 
tained — Justification, its Nature and Extent — Regeneration, 
what ? — Obtained at the same Time as Justification — Further Privi- 
leges resulting from Justification — Peaceful Intercourse with God 
— Adoption — The Indwelling of the Holy Spirit — The peculiar 
Nature and Magnitude of this Blessing, and its Results in witness- 
ing to our Adoption, giving Peace and Joy, Power over Sin, and a 
joyous Hope of Heaven — The Nature of spiritual Life and its Pro- 
gress — The Necessity of spiritual Growth — Abundant Means pro- 
vided for this — Duty to urge on the Church to Progress — Import- 
ance of doing this in a scriptural Manner — Entire Sanctification 
— What is not implied in this Blessing — In what it really consists 
— Its Necessity — In the Bible it is commanded — Promised — Prayed 
for — Experienced — And is the great End for which the Gospel is 
preached and the Promises given — The Term " Perfection" pro- 
perly applied to this state — The appointed Means of its Attain- 
ment — Its Need must be felt — It is to be obtained by simple Faith 
in Jesus — All the Progress made by Christians can be retained — 
The Christian's Encouragement in view of Death — His Tri- 
umph over the Grave, and everlasting Glory 277 



CONTENTS. XI 

LECTURE VIII. 

THE OLD TESTAMENT CHURCH. 

The Effects of Divine Revelation and Interposition on Mankind 
— The Origin of Religion — The primitive State of Mankind — The 
Fall and its Consequences — A Way of Access unto God opened — 
Progress of Sin — The Flood — The new World — The Piety and 
Faith of Abraham — Prominent Privileges of patriarchal Religion, 
— The Mosaic Economy given at Sinai — The Appointment of 
seventy Prophets — Unfaithfulness of the Hebrews — The Preaching 
of Moses — Fidelity of the People during the Time of Joshua and his 
Successors — Fearful Relapse into Idolatry — Cases of individual 
Piety — Revival of Religiou in the Days of Samuel — Accession of 
David to the Throne — His Character and Piety — He builds a Taber- 
nacle on Mount Zion — The W T orship celebrated there — Its happy 
Results — Accession of Solomon — The Temple built, and the Ark 
removed to the Most Holy Place — Fearful and rapid Apostasy of the 
Hebrews — Prevalence of Idolatry — For which God threatens to de- 
stroy Jerusalem, and send the Remnant of the People into Captivity 
— The Manner in which the probable Effects of this, on the Faitii 
of the Hebrews, was averted — The providential Appointment of the 
Pious to be delivered from Death — Their Behavior in Captivity — 
The golden Image — Important Effect of this on the Faith of the 
Hebrews — Further prophetic Revelations — Means divinely ap- 
pointed to give Unity and Hope to the Captives — Their Return to 
Judea — Their religious State — The High-Priest invested with Civil 
Government — Fidelity to Persia — Singular Issue of the Anger of 
Alexander — Political Changes of the Hebrew State during the Wars 
of Alexander's Successors — Successful Administration of Simon the 
Just — The Translation of the Hebrew Scriptures into Greek — This 
an important Means of making their Contents known to the World 
— Cruelty and Persecution of Antiochus, King of Syria — Noble Re- 
sistance of Mattathias — The War of Independence conducted by 
the Maccabees — Rapid Sketch of the Government of Judea from 
the Death of Simon to Herod — Doctrines then believed — The Tri- 
une Nature of God — The Jews did not expect their Messiah to be 
Divine — Christ crucified for claiming Divinity — The Pharisees— 
Sadducees — Essenes — Hebrew Faith and Piety.* 310 

LECTURE IX. 

THE FORMATION OF THE CHRISTIAN CHURCH, AND ITS 
PROGRESS TO THE TIME OF CONSTANTINE. 

The Fulfilment of sacred Prophecy had raised a general Ex- 
pectation of the Messiah's Coming — This strengthened by the 
remarkable Life and Death of Jesus Christ — The Pentecost — Suc- 
cess of a preached Gospel — General Aim of the Apostles — They did 
not assume to be Priests, nor to perform priestly Acts — The Apos- 



Xll CONTENTS. 

ties followed the Order of the Synagogues — Sketch of this Order 
and Arrangement — The Success of the Gospel occasioned a bloody 
Persecution — Which dispersed the Christians — The Religion and 
religious Usages of the Nations in which the Christians found 
Refuge — General Prevalence of Toleration and Greek Manners in 
those Countries — Success of the Gospel in Samaria — Conversion 
of Saul — The Persecution in Judea stayed — Probable Cause of this 
— The Salvation of the Gospel made known to Gentiles — The 
Gospel successful at Antioch — Martyrdom of James — Miraculous 
Deliverance of Peter — Missionary Tour of Paul and Barnabas — 
The deliberative Church-Meeting at Jerusalem, and its Decision — 
Paul's early ministerial Career — Chronological Account of Paul's 
future Labors — Lives and Labors of the other Apostles — Peter 
— Andrew — James — John — Philip — Bartholomew — Matthew — 
Thomas — James the Less — Simon — Jude — Success of apostolic La- 
bors — Imperfect spiritual Condition of Asiatic Churches — Ruin of 
Jerusalem — Progress of the Church — First general Persecution 
under Nero — Interval of Peace — Second Persecution under Do- 
mitian — End of the first Century — Heresies which had been in- 
troduced — Ecclesiastical and theological Writers of the second 
Century — Christian Doctrine of this Age — Unauthorized Innova- 
tions — Usages and Mode of Worship — Church Government — Here- 
sies and Persecutions in this Century — -Literary Attacks on, and 
Defences of, the Cause of Christ — The Third Century — The State 
of the Christian Cause — Eminent Fathers and Authors of this Age 
— Zeal for the Extension of Christianity — Purity of Doctrine still 
maintained — Laxity of Language employed — Superstitious Inno- 
vations — General Character of Christian Society — Heresies — Per- 
secutions — Attack of Porphyry on the Cause of Christ — Condition 
of Christianity at the End of the third Century — Persecution of 
Diocletian — Accession of Constantine 349 

LECTUEE X. 

THE HISTORY OF THE CHRISTIAN CHURCH, FROM THE AC- 
CESSION OF CONSTANTINE TO THE GREAT REFORMATION. 

Accession of Constantine to universal Empire — An Estimate of 
his religious Character — His. Measures for the Support and Exten- 
sion of Christianity — Reigns of his three Sons — Constantius ob- 
tains the whole Empire, and prohibits Heathen Rites — Yet Chris- 
tianity did not progress as expected — Causes of this — The Intro- 
duction of ceremonial Rites, Errors, and especially Monachism and 
the monarchical Principle, into the Ministry, and the Exercise of 
judicial Functions by the Clergy — Constantine acted as Pontifex 
Maximus in the Christian Church — The Results of this Conduct — 
Case of Arius— The violent Efforts of this Heretic — His Death — 
Progress of the Arian Heresy under Constans and Constantius — 
The latter violently persecutes those who adhered to scriptural 



CONTENTS. Xlll 

Truth — Julian the Apostate persecutes the Christians — Jovian, 
who succeeds to the Empire, stays this Persecution and protects 
the Followers of Christ — Injurious Effect of imperial Interference 
in the Church of Christ — State of the Church after these Changes 
had been introduced — Their fatal Effects — Valentinian and Valens 
reign — The Council of Laodicea — Murderous Cruelty of Valens to 
the Church — Gratian — Theodosius prohibits Paganism — This Mea- 
sure injurious to the Church, and followed by its rapid Deteriora- 
tion, through the Ambition of Ministers and the Increase of 
Monks — The Fifth Century — The State of the Church — Progress 
of Pelagianism — Still further Degeneracy of Morals and of Minis- 
ters — Justinian greatly increases the civil Power of Bishops — 
Superstitious Innovations rapidly increase — Mariolatry — The Sa- 
crifice of the Mass — The candid Statement of Gregory respecting 
Antichrist — The Bishop of Rome addressed as Universal Bishop — 
He acquires temporal Sovereignty — Rapid Development of the Pa- 
pacy — Its complete Form a remarkable Fulfilment of the prophetic 
Scriptures — The total Separation of the East and Western Churches 
— Character of the East or Greek Church — Blasphemous Assump- 
tions of the Popes — Error added to the Truth the Means of Papal 
Perversion — Rationale of Papal Progress — The Error and Supersti- 
tion which had been introduced into the Church destroyed public 
Morals, and brought Society to the Brink of Ruin — A Reform was 
indispensable — The Church might have been saved by a Return to 
the Truth— It was ruined by a Reliance on Organization and cleri- 
cal Power — The sixth and seventh Centuries — Instances of 
Piety — Teaching of the Papacy — The eighth Century— The Ex- 
istence of the Church in Europe imperilled by Saracenic Invasion 
— Progress of Corruption in the Romish Church — Instances of real 
Religion — The ninth Century — Progress of Corruption at Rome 
— This Error resisted — Promulgation of evangelical Truth — The 
tenth Century — Infamous State of the Clergy in the East and at 
Rome — Nations professedly converted — The eleventh Century — 
The Crusades — Earnest Contests for scriptural Truth — The 
twelfth Century — Further Crusades — Character of the papal See 
— Progress of Corruption — The Waldenses, their Piety and Perse- 
cution — The thirteenth Century — Papal Arrogance — Antichris- 
tian Error of Rome consummated — Witnesses for the Truth in Op- 
position to Papal Error — The Albigenses and Waldenses, their 
Piety and Persecutions — The fourteenth Century — State of the 
Church — Schism in the College of Cardinals — Rival Popes — Popery 
opposed — Progress of sound Doctrine — Wycliffe — The fifteenth 
Century — Conflict of Light and Darkness — John Huss and Jerome 
of Prague burned — Enormous Iniquity of the Papacy — Invention 
of Printing — The sixteenth Century — State of the Church — 
Luther secures the Reformation in Germany — Henry VIII. sepa- 
rates England from Rome — Protestantism established 400 



XIV CONTENTS. 

LECTURE XI. 

WORDS, AND THE WAY TO USE THEM: OR ; THE NATURE, 
IMPORTANCE, AND PROPER USE OF LANGUAGE. 

Marvellous Nature and Powers of Words — Origin of Language, 
by Divine Teaching — Words the great Means by which Knowledge 
is obtained and communicated — Four Things necessary to be known 
respecting Words — Importance of this Knowledge — The Spelling, 
Meaning, and Derivation of Words — Instances — Different Sorts of 
Words — Names of Nouns, their Number, Gender, and Case — Arti- 
cles, Indefinite and Definite: their Use — Pronouns, their different 
Kinds ; Subject to Person, Number, Gender, and Case — Adjec- 
tives, their Degrees of Comparison — Verbs, their Person ; the 
proper Use of Verbs in the second Person singular — Number, 
Tense, and Mood — Participles ; Regular and Irregular Verbs — 
Adverbs, their Nature and Use : five Kinds of Adverbs ; Compari- 
son of Adverbs — Prepositions, their Nature and Use — Conjunc- 
tions, their different Kinds — Interjections — Sentences, simple 
and compound — Phrases — Idioms — Punctuation — Rules of Syn- 
tax applied to Nouns, Articles, Pronouns, Adjectives, and Verbs — 
Concord and Government — Other Rules for the Construction of 
Sentences — The Pronunciation of Words and Sentences — The 
Pronunciation of single Words — Accent and Quantity — Pronuncia- 
tion in Respect of Sentences — Emphasis, its Importance and Influ- 
ence — Figurative Language, of two Kinds — Of the Imagination: 
Metaphor, Comparison, Allegory, Personification, Antithesis, 
Vision, and Climax — Of the Passions: Hyperbole, Apostrophe, 
Exclamation, and Interrogation — Hints for the proper Use of 
Figures in Speech — Importance of these Studies — Illustrations — 
Their perfect Agreement with religious Purpose and Divine Influ- 
ence — These Efforts should go beyond mere Accuracy of Language 
— Words should be carefully selected to insure Clearness of Ex- 
pression — Should be suitable to the Subject — And adapted to con- 
vey our Meaning with Energy and Force — Extract from David 
Stoner 452 

LECTURE XII. 

BIBLICAL CRITICISM AND INTERPRETATION. 

Nature of Criticism — Limited Sense of the Term as applied to Bib- 
lical Science — Spirit in which the Inquiry should be conducted — ■ 
The Course which has been adopted to ascertain the precise State 
of the Text of Scripture, and to amend it when faulty — The Sa- 
maritan Pentateuch — Its History, Character, and Importance — 
The Greek Versions of Aquila, Theodotion, and Symmaciius — 
Other Versions, the Targums, Peshito, etc. — Probability of 
Error in the sacred Text — The Certainty of Error established — 
Grand Plan for ascertaining the Extent of Error projected, carried 



CONTENTS. XV 

out by Kennicott and De Rossi — Several hundred thousand vari- 
ous Readings discovered — But Nothing found to shake any Fact, 
Doctrine, or Precept of Divine Truth — Wonderful providential Pre- 
servation of the Bible — Hebrew Care of the Scriptures until the 
Time of Christ — Efforts afterward made to corrupt them — Evi- 
dence of this — Prevented by the Septuagint — Valuable Aid sup- 
plied by the Samaritan Version — Vast Extent of Labor and 
Learning employed in this Work — Its glorious Result — The New 
Testament — Causes of Error — Early critical Efforts — Multiplied 
Causes of Deterioration — Measures of Jerome and Euthalius — The 
Causes of the numerous Various Readings — Yet, notwithstanding 
their vast Number, the Text is restored to a State of marvellous 
Purity — The Divine Wisdom and Goodness gloriously displayed in 
the wonderful Preservation of the Scriptures — Biblical Interpre- 
tation — The Nature and Importance of this Study — The necessary 
Qualifications, moral, intellectual, literary — Integrity of the Eng- 
lish Version — Learning necessary to understand it — Office of Rea- 
son in Biblical Interpretation — Its Relation to Spiritual Illumina- 
tion — The Bible to be explained as any other Book, except in Re- 
spect of those Peculiarities in which it cannot be compared to any 
other Book — Instances of such Exception in the prophetic Scrip- 
tures — Various Modes of scriptural Interpretation — The allegori- 
cal — The Accommodation System — The rationalistic — The eccle- 
siastical or dogmatic — The true and proper Mode, grammatical 
and historical — Figurative and tropical Language, Rules for de- 
tecting and explaining — The great Law of scriptural Interpretation 
— Holy Scripture does not contradict itself — This Rule applied and 
extended by comparing Scripture with Scripture — Application of 
this Rule — Neglect of this Mode the great Cause of Error and 
Heresy — Further Directions respecting figurative Language — The 
Poetry of Scripture, its several Kinds, Resources, and Advantages 
— Symbolical Language of Scripture, its Nature and Importance 
— Scriptural Types denned and explained 499 

LECTURE XIII. 

ON PREACHING. 

The Object of all the preceding Lectures — Preaching in all 
Ages the great Means of instructing Man in the Things of 
God — The Subject-Matter of Gospel Preaching — We preach 
Christ — His preexistent Glory — The Manifestation of himself to 
Patriarchs, to Moses, and the Prophets — Especially his wondrous 
Incarnation — Life — Teaching — Labors — Sorrows — Death — Resur- 
rection — And glorious Ascension — In all these respects know Christ 
intimately and preach him fully — But, beyond all, preach his aton- 
ing Merit — Redemption through his Blood — The Object and End 
of Preaching — For what Purpose do we preach? — Is it to display 
our Talents — To disseminate our Opinions — To teach and raise 



XVI CONTENTS. 

Men to moral Elevation ? — These, united, do not constitute the 
proper Object of Preaching — This is the Conversion of Souls, and 
the building of them up in Holiness — Means of effecting this — - 
Leading Sinners to a Conviction of their Sin and Danger — Turn- 
ing them from Sin to Christ — Faith in Christ to be specially en- 
forced — Believers to be particularly considered in Preaching — To 
be fed with Divine Truth, and. defended by its Power from their 
Enemies — This Duty enforced, and Objections answered — The 
Manner of Preaching — The Matter which Sermons should con- 
tain — Holy Scripture should be asserted and explained — Examples 
— Holy Scripture must be confirmed and enforced — How this may 
be done in Respect of doctrinal and practical Subjects — The Appli- 
cation specially enforced — The Manner in which our Sermons 
should be arranged — Care in the Selection of a Text — Unity of a 
Sermon — Proper divisional Arrangement — Plans of Sermons se- 
lected from several eminent Ministers — The Introduction and Con- 
clusion — The Manner in which a Sermon should be delivered — It 
should be spoken as a Message from God to Mankind — All Affec- 
tation and Vulgarity to be avoided — Let the Discourse be delivered 
in a suitable Tone of Voice, and with a proper Measure of Action 
— The Motives which should impel us to Duty and Diligence in this 
Work — The Value of the Soul, its vast Capacities, Powers, and Im- 
mortality — The Influence of one Soul on others greatly enhances 
the Importance of its Salvation — The Glory of God and Honor of 
our Saviour — These Motives should lead us to the utmost Zeal and 
Perseverance 547 



ELEMENTS OF DIVINITY. 



LECTURE I. 



THE GENUINENESS, AUTHENTICITY, AND INSPIRATION OF 
THE HOLY SCRIPTURES ) AND THEIR AUTHORITY AND 
SUFFICIENCY AS A RULE OF FAITH. 

I propose to discuss the questions, Whether the books 
composing the Old and New Testaments were written by the 
persons to whom they are ascribed, truly narrate the events 
they profess to detail, and are indeed the direct result of a 
plenary Divine inspiration operating on, guiding, and teach- 
ing the writers as they composed them ; and, further, whether 
these genuine, authentic, and inspired books afford us a sure 
and sufficient guide in all matters of faith and practice. 

In entering upon this investigation, we have first to decide 
to what extent this inquiry is to proceed ; or, in other words, 
how far it is right and proper to subject the professed revela- 
tion of the truth of God to the reason of man. I will at 
once freely but briefly state my views on this difficult and 
disputable point. I do not think it competent to any man to 
discuss, or to decide on, the reasonableness of any doctrine, 
law, or precept of Holy Scripture. I fully hold that we are 
not at liberty to canvass the contents of the inspired volume 
in detail, and to accept one part because it accords with our 
reason and judgment, and to reject another part because it 
doss not. I regard this course as altogether inadmissible. 
But, then,- 1 as strenuously contend that the claims of the 
Bible to be a Divine revelation are fully submitted to our 
inquiry, reason, and judgment. 

0<) 



18 ELEMENTS OF DIVINITY. 

We are not bound to receive, on the dictum of man, any 
written records as divinely revealed. On the contrary, we 
are encouraged, are in fact enjoined, to examine and search 
the Scriptures, and by a careful and diligent scrutiny to satisfy 
ourselves whether or not they are, what they profess to be, a 
revelation of the Divine will to mankind. But if, after this 
candid and careful inquiry, we feel assured that this claim is 
sustained, that the Bible is indeed the word of God, then it 
becomes our duty to study, believe, and obey. Then, if we 
find matters which we do not relish, or depths we cannot 
fathom, our intellectual powers must submit to be taught, or, 
if need be, remain ignorant of modes and means, implicitly 
receiving the declared fact, or truth, on the authority of 
God. In a w T ord, we are at liberty freely to investigate the 
proofs which attest the Bible to be a Divine revelation ; but 
if fully convinced that it is really so, then it becomes our 
simple duty to receive it as the truth of God, cheered by the 
consolatory reflection that what we know not now, we shall 
know hereafter. 

It may be necessary here to state explicitly what we 
understand by " Divine revelation." B} T this phrase we mean 
such a discovery, to the mind of man, of Divine and spiritual 
things as he could not possibly acquire by the exercise of his 
unassisted reason; or such further information on subjects 
but partially known to human reason, as the unaided intellect 
of man would not otherwise have apprehended. I will give 
an instance of each class. The moral nature of God is a 
subject of which the human intellect, alone and unaided, can 
know nothing. We may read his power, wisdom, and im- 
mensity in the works of nature ; but where can we find 
information respecting his holiness, truth, mercy, and love ? 
It is from revelation alone that a knowledge of these glorious 
attributes can be obtained. Again : we may by nature know 
something of man's relation to God. From his greatness and 
power, and our weakness and continually-recurring wants, we 
may fairly infer our dependence on him; and in a similar 
manner other elements of information may be obtained. 
But all this would fall far short of a satisfactory knowledge 
of the subject, either in extent, or in regard to certainty. By 
the light of revelation, however, the whole case stands before us, 
and we know, to the fullest extent, our relation to our Maker, 



INSPIRATION OF THE SCRIPTURES. 19 

and how, in all the varied aspects of our character, We are 
regarded by him. 

The Bible comes to us professing to be a Divine revelation. 
But it has been asked, " Is this possible ? Can it be, that 
the Eternal Jehovah, exalted as he is in majesty and domi- 
nion, has stooped to make direct communications of his will 
to man ? and that man, in all his earthliness and depravity, 
can apprehend, recognize, and realize these communications 
from heaven V We need not be long detained on this point. 
Admitting the existence of an eternal, almighty, and all-wise 
God, and the intellectual and moral nature of man, it is 
difficult to conceive how the possibility of this revelation can 
be denied or doubted. Surely He who made the mind of 
man capable of receiving information and impressions through 
the medium of all the senses, could devise means of reaching 
us by direct revelation. This is so obvious, that few have 
gone so far as to deny its possibility. And therefore skeptics 
generally have retreated a step, and contented themselves 
with urging the extreme improbability that the eternal and 
exalted God should manifest bis mind to such a worm of 
earth as man. Yet, if we take a broad view of our race, in 
all places and ages of the world, we find the universal sense 
of mankind embodied in the probability — I might have more 
properly said, in the certainty — of such a revelation. Look 
where you will, scrutinize as closely as you please, you will 
find everywhere, in all ages, that wherever man has had any 
knowledge or belief of a deity, true or false, he has recog- 
nized the communication of knowledge and influence from 
that deity to man. 

But we may carry the argument farther than this, and 
insist on it, that not only is a Divine revelation possible and 
exceedingly probable, but that it is, in the fullest sense of the 
term, necessary. 

This may appear a strong and bold assertion. But let the 
case be fairly examined. Look at man, with all his elevated 
capacities and powers, his intelligence, duty, and destiny; and 
let me ask, Are there not some attainments which he ought 
to possess, which can be secured only by the aid of revela- 
tion ; some elements of knowledge necessary to be known, 
and which revelation alone can communicate? I refer, as 
the first instance of this kind, to the origin and common 



20 ELEMENTS OF DIVINITY. 

paternity of mankind. Surely, a creature possessing such 
elevated powers as man possesses, ought to know at least 
thus much of himself. But what has he ever known on this 
subject, even in the most civilized and cultivated countries, 
in the absence of Divine revelation ? The natives of the 
East Indies boast an immense antiquity, with extensive 
civilization and science. What did they know of the origin 
of mankind ? They taught that man was formed from dif- 
ferent parts of the body of the Creator; that the Brahmans 
sprang from his mouth, and that the whole tribe was in 
consequence the constituted teachers of the w T orld ; that the 
second, or Kshetriya tribe, the warrior caste of the Hindus, 
sprang from the breast or arm of Brahma; that the 
Vaisya, or third caste, comprised all merchants and mercantile 
men, and their original was taken from the Creator's thigh. 
The fourth is the Shudra, which sprang from Brahma's foot ; 
and of this class are all artificers, artisans, artists, and hus- 
bandmen. This is the amount of knowledge which the 
millions of India possessed respecting the origin of mankind. 
But perhaps it will be said, u This is oriental fable : the 
philosophy of the classic nations of the West knew better/' 
Let us then ask, How much wiser was the Western world after 
it had been enlightened by intercourse with Assyria, Babylon, 
and Persia, and when it ultimately possessed all the learning 
of Egypt, Greece, and Rome ? We have the means of 
showing. Diodorus the Sicilian lived in the days of Augus- 
tus, and devoted his life to the compilation of a universal 
history. To obtain materials for this great work, he travelled 
over a large part of Europe and Asia, and resided for a con- 
siderable period at Borne. After thirty years of labor for 
this purpose, he designedly entered on a discussion concern- 
ing the origin of mankind ; and what is the substance of his 
statement ? " That moisture generates creatures from heat 
as from a seminal principle :" that, on account of the fertile 
nature of the soil, of the heat, and of the purity of the 
waters of the Nile, Egypt possessed this generating power 
in a preeminent degree. Hence the learned historian con- 
cludes, " Whence it is manifest, that in the beginning of the 
w r orld, through the fertility of the soil, the first men were 
formed in Egypt;"* where, it is presumed, they crept like 

* Diodorus Siculus, lib. i. chap. 1. 



INSPIRATION OF THE SCRIPTURES. 21 

frogs from the warmed and vivified mud on the banks of the 
Nile. Is this information satisfactory respecting the origin 
of mankind ? Yet men destitute of revelation never had 
better. And it will be seen that all these notions are as 
misleading as they are defective. By giving mankind no 
common origin, they isolate man from man, separate the 
human family into sections, and utterly conceal the most 
interesting and peculiar feature of our nature — the universal 
brotherhood of mankind. 

Without revelation, man has always been ignorant of God. 
If any knowledge is really essential to human well-being, this 
must of necessity be its principal element. Yet, does not 
the whole history of the heathen world attest the absence of 
all sound acquaintance with this vitally important subject? 
Universal idolatry proves that the men who had no revela- 
tion of the Divine will were soon involved in the deepest 
ignorance of his nature and worship. " Because when they 
knew God, they glorified him not as God, they became vain 
in their imaginations, and their foolish heart was darkened;" 
they accordingly u changed the truth of God into a lie," 
and ascribed to every part of nature the attributes of the 
eternal Deity. 

But it is commonly alleged that, although the vast mass of 
the heathen world were to a great extent ignorant of God, 
the initiated and the philosophers were possessed of accurate 
knowledge on this subject. The assertion has been often 
made; but it is groundless. The Mysteries did not teach 
the unity and perfections of God, but rather supported and 
sustained, by a vast range of artistic appliances, the super- 
stitions of the prevailing mythology. And which of the 
philosophers held just and elevated views of the Divine 
nature ? That we find in writings of the sages of Greece 
and Rome some expressions bearing on this subject, which 
indicate an approach to propriety, is not denied. But that 
any of these bore a consistent and influential testimony to the 
truth in this respect, has not been, and cannot be, proved. 
Did Socrates, in his high-minded and self-devoted conscien- 
tiousness, impugn the polytheism of Greece ? Or did Cicero, 
who perhaps possessed more favorable opportunities for 
acquiring this knowledge than any other heathen, and who 
devoted the utmost energies of his cultivated and mighty 



22 ELEMENTS OF DIVINITY. 

mind to the investigation of the subject, did he elicit any 
tolerable acquaintance with the nature and attributes of 
Deity ? So far from it, he does not even venture to hazard 
an opinion on the subject. Having given, in one of his 
famous treatises, the conflicting sentiments of the various 
philosophical sects — not one of which, be it observed, held 
any sound or enlightened views of this important doctrine — 
he leaves this collision of hypothesis and speculation in all 
its native doubt and darkness. 

Again : destitute of revelation, man has always been igno- 
rant of the means by which the Divine favor might be 
obtained, and the real happiness of man be secured. 

Man is acknowledged to be a subject of the Divine govern- 
ment, and amenable to Divine laws. The common conviction 
of man has always evinced this; and the fact already cited 
may be referred to in proof, namely, that almost all eminent 
legislators professed to act under Divine authority, in order 
to secure a better reception for their codes of law. But, not- 
withstanding this current opinion, all these claims were mere 
pretences. The heathen world had no authorized knowledge 
of the Divine will. Their theology rose no higher than 
legendary tales ; their morals were entirely speculation * and 
their views of a future state, and of final rewards and pun- 
ishments, were a perfect chaos of contradiction and confusion. 

A Divine revelation being thus shown to be not only possi- 
ble and probable, but actually necessary, we have in the next 
place to investigate those books which have come down to us, 
professing to contain an authorized communication of the 
will of God to mankind, and to form a serious and deliberate 
opinion of the validity of these claims. 

In the prosecution of this inquiry, it becomes our first duty 
to satisfy ourselves as to the genuineness and authenticity of 
the sacred books. The meaning of these terms must be 
distinctly and fully understood. A book, to be genu hie, 
must have been written by the person whose name it bears as 
the author. And this has no reference to the truth of its 
contents. So that a book may be genuine, like one of Sir 
Walter Scott's novels, although it is mostly or* wholly filled 
with imaginary or legendary tales. Whilst, on the other 
hand, a book, fo be authentic, must contain a statement of 
truth; and a book may possess this character, although it is 



INSPIRATION OF THE SCRIPTURES. 23 

placed before the world under a feigned or false name. " Lord 
Anson's Voyage round the World/' for instance, is an authen- 
tic book, since it contains a truthful statement of events, 
although it was not written by the Bev. Richard Walter, 
whose name is printed on the title-page as the author, but by 
Benjamin Bobins : it is, therefore, not genuine. But as it 
cannot be supposed that God would convey his inspired truth 
to mankind through any medium contaminated with false- 
hood, it will be requisite, before we enter on a consideration 
of their inspired character, to consider the genuineness and 
authenticity of the sacred books. 

It may be necessary here to observe, that these books are 
divided into two classes or sections; the first being written 
in Hebrew, and called the Old Testament; the other written 
in Greek, and termed the New Testament. These terms are 
derived from the Latin version of 2 Cor. iii. 6, 14 ; in which 
the Greek words, ^ HaXaia ALaOfjfcr], and 7] YLatvi) biadfarj. 
are by the old Latin translators rendered Antiquum (vet 
Vetus) Testamentum, and Novum Teatamcntum ; instead of 
Antiquum Feedus and Novum Feed 'us, " the Old and New 
Covenant/' which would have accorded with the original. 
But our translators, following the Latin, have led to the 
general adoption of these names as designations for Scriptures 
written respectively in Hebrew and Greek. 

In speaking of the genuineness and authenticity of these 
books, we have to consider two classes of evidence or proofs : 
First, that which arises from the testimony of contemporary 
witnesses, having a knowledge of the facts and a disposition 
to state the truth, and which is denominated " external evi- 
dences/' and, secondly, that which arises from the matter, 
the construction, the diction, manner, and style of the several 
works : this is called "internal evidence." 

I. First, then, with regard to the " external evidence/' 
As the question respecting the authorship and truthful state- 
ments of a book is one of historical fact, which can only be 
decided by evidence, we will give a sufficient abstract of this 
kind of proof, to attest the validity of Holy Scripture. 

We will first consider the case of the Old Testament books. 
I give the division of these which is found in our Bibles. 
The Old Testament consists of thirty-nine books : Genesis, 
Exodus, Leviticus ; Numbers, Deuteronomy, Joshua, Judges, 



24 ELEMENTS OF DIVINITY. 

Buth, first and second of Samuel, first and second of Kings, 
first and second of Chronicles, Ezra, Nehemiah, Esther, Job, 
Psalms, Proverbs, Ecelesiastes, Song of Solomon, Isaiah, 
Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, 
Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, 
Haggai, Zechariah, and Malachi. It will be necessary to 
consider the information we possess respecting the genuineness 
and authenticity of these several works. In the prosecution 
of this inquiry, we must take into account the peculiar anti- 
quity and isolated position of the Hebrew people, for whose 
immediate use these books were produced; and in conse- 
quence of which it is impossible to have the same collateral 
proof respecting the authorship of any of them which may 
be fairly expected if the nations held that intercourse with 
each other which is now the practice in modern Europe. It 
is, however, equally certain, that this peculiar character of 
isolation renders the evidence furnished by the Hebrews 
themselves all the stronger. 

We observe, then, that these books were written, published, 
and received by contemporary Hebrews as religious and 
inspired books. Take the case of Moses, who is the alleged 
author of the first five books. They contain an account of 
the creation, of the origin of the primitive nations, of 
patriarchal history, of the exodus, with the establishment of 
the Hebrew ecclesiastical economy, and the history of the 
Hebrews down to the time of his death. These books con- 
tain assertions that they were written by Moses. The Books 
of Joshua and Judges follow, and clearly refer to the works 
< of Moses. And, without naming all these sacred writings in 
detail, it is clear to any candid observer that they form one 
connected chain. Without the Books of Moses, the Books 
of Joshua and Judges could not have been written and 
received. Of the Books of Kings, the Chronicles, and even 
the Prophets, different as are their scope and object, the same 
may be said. 

]3ut it is capable of undoubted proof that, prior to the 
birth of Christ, the Jewish nation fully believed in the verity 
of these sacred records. Before we proceed to this proof, 
let me ask, If the Pentateuch was not written by Moses, and 
does not contain a record of facts, when could the Hebrew 
people have been persuaded to receive it ? You will observe 



INSPIRATION OF THE SCRIPTURES. 25 

that these books exhibit the origin of the civil and religious 
institutions which obtained among them, and that these must 
have had a beginning. If that was not in the wilderness 
of Sinai, as Moses relates, when and where was it ? Can jou 
conceive the possibility of any one persuading a whole gene- 
ration of men to believe that their fathers had for hundreds 
of years credited certain statements and practiced numerous 
rites, when nothing of the kind had ever been heard of 
before ? If the books of Moses are not valid, then the 
Hebrews, up to a certain point of their history, must, like 
every other people, have had national legends, religious rites, 
and traditions of their origin and history, of a different kind. 
How could these have been displaced, and the Mosaic account 
have been superinduced ? When could our ancestors, or 
ourselves, have been persuaded that the Saxon Invasion and 
Norman Conquest do not belong to our history; but that we 
had a Mohammedan extraction, and must henceforth believe 
and live like Mohammedans ? There is no greater absurdity 
in supposing that this could be done, than that the Mosaic 
history and laws could have been introduced among the 
Hebrews in any other way than that which Moses has 
described. 

If, therefore, positive absurdity is the result ol'any suppo- 
sition that the writings of Moses and of the succeeding 
books of Scripture had any other origin, and were received 
by the Hebrews at any other times, than those which the 
different portions severally indicate, then we have only in 
this part of the subject to show that these books were seve- 
rally recognized as sacred by the Hebrew people. 

And here we have one fact which is of itself conclusive; 
and that is, the translation of the Hebrew Scriptures into the 
Greek language. In this translation, we have all the books 
of the Hebrew Bible substantially in all their purity and 
integrity. This translation is attributed to the reign of 
Ptolemy Philadelphus, and was made about 286 B. C. What- 
ever doubt there may be as to the exact date, it is certain 
that the version was referred to by Aristobulus, a writer who 
lived nearly two hundred years before Christ; and it is dis- 
tinctly specified by Jesus, the son of Sirach, about 130 B. C, 
as containing the law, the prophets, and the other sacred 
bo)ks. In perfect accordance with this evidence, Philo and 
9 



26 ELEMENTS OF DIVINITY. 

Josephus refer to these sacred books, as containing the prin- 
ciples of the Hebrew faith. The first, indeed, names but the 
greater number of them ) whilst the latter, in the following 
important passage, proves that the Bible, as we have it, was 
the ever-recognized embodiment of the sacred books of the 
Hebrew Church: "We have not/' says the Jewish historian, 
" thousands of books, discordant, and contradicting each 
other; but we have only twenty-two,* which comprehend 
the history of all former ages, and are justly regarded as 
Divine. Five of them proceed from Moses ; they include as 
well the laws, as an account of the creation of man extending 
to his (Moses's) death. This period comprehends nearly 
three thousand years. From the death of Moses to that of 
Artaxerxes, who was king of Persia after Xerxes, the pro- 
phets who succeeded Moses committed to writing, in thirteen 
books, what was done in their days. The remaining four 
books contain hymns to God," (the Psalms,) " and instruc- 
tions of life for man." We find, therefore, from the evidence 
of this eminent Jewish writer, who lived in the apostolic age, 
that the Hebrew Bible and the institutions of that day were 
essentially the same as they are at present. We see from 
the Septuagint that they were the same two hundred and 
fifty years previously. This being the case, it must follow, 
from the utter impossibility of inducing the Hebrews to 
receive such books as sacred, and to adopt institutions as 
Divine, except from their immediate authors, that we have 
the strongest possible external proof of the genuineness and 
authenticity of these sacred records. 

Nor is this all. Isolated as the Hebrews were from other 
nations, we have nevertheless corroborative proofs of the 
main facts of sacred history in the records and monuments 
of contemporaneous heathen nations. Manethon, the Egyp- 
tian, most distinctly speaks of Joseph, Moses, and of the 
exodus. On the monument of Hek-shari. the chief architect 
of the temples and palaces of Thebes, there is a graphic 

* Although this number differs from ours, it embraced all our 
books ; for the Hebrews reckoned Judges and Ruth, Ezra and Nehe- 
miah, the first and second Books of Kings, first and second Books 
of Chronicles, first and second Books of Samuel, and the twelve 
minor prophets, respectively, as one book: they thus reduced the 
number to twenty-two. 



INSPIRATION OP THE SCRIPTURES. 27 

pictorial exhibition of the Israelites engaged in brick-making 
under the cruel severity of their task-masters : even now it 
is impossible to mistake the Hebrew physiognomy.* It is 
also a remarkable fact that more bricks have been found among 
the ruins of Egypt bearing the name of Thothmosis III., 
who was the " king that knew not Joseph/' and the cruel 
persecutor of the Israelites, than of any other Pharaoh. The 
spoiling of Jerusalem by Shishak is as distinctly portrayed 
on the walls of the ruined palace at Karnak, as it is in the 
sacred record. Assyrian inscriptions celebrate the " conquest 
of the remote Judea," and the deportations of the Israelites; 
and even bear the most unquestionable evidence to the truth 
of the scriptural account of the campaigns of Sennacherib, 
and of his fruitless efforts to take Jerusalem. Here also, on 
these disinterred sculptures, we have the most explicit proofs 
of the fulfilment of sacred prophecy : Babylon and Persia 
also afford, in their early history, similar corroborative testi- 
mony. We find, indeed, everywhere, memorials of history 
and facts which perfectly coincide with the sacred narrative, 
and which are utterly irreconcilable with any other account. 

II. Besides this kind of proof of the genuineness and 
authenticity of Holy Scripture, there is another, which is 
termed "internal evidence," and which refers to the subject- 
matter which they contain, and to the style and manner in 
which they are composed. 

The first point of consequence to be noted in respect of 
this branch of the argument in favor of the integrity of the 
Old Testament Scriptures, refers to the language, and affords 
the most important evidence. 

The earliest books of Scripture, the writings of Moses, 
exhibit every mark of a language which had, through the 
improvement of successive ages, been fully developed. And 
from that time to the Babylonish Captivity, the language 
retained its purity and vigor; so that this has been termed 
" the golden age" of the language. From the carrying away 
of the Jews into Babylon, the language greatly deteriorated; 
and this is called " the silver age." This degeneracy is first 
observable in the language of Jeremiah and Ezekiel, who 
stood on the verge of the two periods ; and is strongly 

" * OsbiiTO.'s "Antiquities of Egypt," p. 220. 



28 ELEMENTS OF DIVINITY. 

marked in some of the later prophets, in a part of the Book 
of Psalms, and in the two Books of Chronicles. Soon after 
the return from Babylon, the Hebrew tongue gradually 
ceased to be a living language. These changes in the struc- 
ture of the Old Testament language afford a strong proof of 
the genuineness and authenticity of these books, inasmuch as it 
renders any other than the alleged origin of them almost if 
not altogether impossible. 

Another important element of this internal proof arises out 
of the promulgation of the Mosaic sacred and civil law. 
This, of all national changes, is the most difficult to misre- 
present on the page of history. And hence the accounts 
which we have received of such changes as were made in the 
political constitution and polity of other nations have never 
been called in question. Who ever doubted that Solon pro- 
pounded a new social code for the Athenians; that Lycurgus 
gave the Spartans their peculiar system of government and 
manner of life ; or that Kuma consolidated and established 
the laws and institutions of the Romans ? And yet we have 
stronger evidences, by far, that Moses was the divinely- 
appointed legislator for Israel. The series of miracles which 
accompanied the giving of the law at Sinai were real, or the 
Hebrews could never have been induced to believe them. 
But they did believe them ; and the concurrent testimony of 
every neighboring nation attests that, from the time of 
Moses downwards, the Hebrews were a peculiar people, living 
in the manner which these institutions required. 

Further : the contents of these books afford conclusive 
proof of their integrity. Our limits will not allow of detailed 
illustration • but it may be asserted as a most remarkable fact, 
that nothing but an admission of the truthful character of 
these books can account for their uniform inculcation of 
purity and their unflinching condemnation of sin. How T 
should it come to pass, that not only one writer, but many, 
living in different ages, and moving in various situations in 
life, so invariably give the most elevated views of Deity, enjoin 
the purest morality, exhibit the desperate evil and fearful 
consequences of sin, and manifest a theory and enforce a 
practice of righteousness far beyond that taught by any sages 
in any other nation ? How can this be accounted for on the 
supposition that these books are false, or falsely presented tc 



INSPIRATION OF THE SCRIPTURES. 29 

the world ? Nothing can more fully attest their entire truth- 
fulness than the uniform holiness of their teaching. It 
might be easily shown that these arguments apply with equal 
force to all the Old Testament Scriptures. The books of 
Moses, in fact, established such civil and religious institutions, 
standards of truth, and continued supervision, as rendered 
successful forgery in after ages impossible. 

I. We proceed now to consider the genuineness and au- 
thenticity of the books of the New Testament. These, from 
the circumstances of the case, had a different origin from the 
Hebrew Scriptures ; and it consequently becomes an inquiry 
of some interest, as to the manner in which, and the time 
when, the books composing the New Testament were collected 
into one volume, and recognized by the Church as of inspired 
authority. 

The first certain notice which we have of the existence of 
any portion of the New Testament writings in a connected 
form, is found in 2 Peter iii. 16 ; where the Epistles of Paul 
are spoken of in such a manner as to lead to the conclusion 
that, even at that early period, all, or at least the greater 
part, of those epistles were collected together, and recognized 
by the Churches generally as on a par with " the other Scrip- 
tures :" by which expression the Apostle Peter clearly means 
not only the books of the Old Testament, but also the other 
portions of the New Testament as far as then known and 
collected. 

It is not possible now to state when or by whom this col- 
lection was begun and carried on. The probability is, that 
as these inspired apostolic writings were composed at different 
times and places, and primarily designed, many of them at 
least, for the benefit of particular Churches, they were col- 
lected together in the several localities as opportunity offered, 
until at length a comparison of these numerous local compila- 
tions enabled the Church to complete an entire copy of the 
whole of the New Testament writings. 

The external evidence in support of the integrity of these 
books is indeed very strong, I might have said demonstrative. 
Let us, in the first place, notice the difficulty, if not the abso- 
lute impossibility, of a successful forgery of such documents 
as the New Testament books. 

That such accounts as the Gospels contain could have been 



80 ELEMENTS OF DIVINITY. 

received and circulated in Judea, so soon after the events 
which they profess to narrate are said to have occurred, if, 
indeed, no such person as Jesus Christ had lived, is evidently 
impossible. It is equally impossible that the Churches of 
Corinth, Ephesus, and Thessalonica would have received and 
treasured up the Epistles of Paul as sacred books, if he had 
not lived and preached the gospel among them. It may as 
reasonably be urged that the great Reformation in England 
never took place, but is merely a trick of historians, as that 
the events narrated in the Gospels and in the Acts of the 
Apostles did not actually occur. There is one fact which is 
conclusive on this head : Christianity did not arise, and the 
New Testament writings did not acquire credence, under the 
protection of existing governments, but in defiance of them. 
For three hundred years, no one had any thing to fear from 
the exposure of misstatements in the apostolic writings, if 
any such could have been found. On the contrary, the favor 
of the learned, the great, and the powerful, was sure to have 
been secured by such exposure. It is therefore utterly im- 
possible that such accounts as are given by the evangelists 
and apostles could have obtained credence, if they had been 
forged. 

It is, however, not necessary to rest the case on this nega- 
tive evidence : positive testimony of the most satisfactory 
kind can be adduced in support of the genuineness and 
authenticity of these sacred books. The supplementary 
character of the Gospel by John strongly indicates that he 
had the other Gospels before him while he wrote. But the 
manner in which Ignatius speaks, who lived in the time of 
the apostles, and was probably one of John's converts, is 
decisive as to his appreciation of the apostolic writings. He 
alludes to his betaking himself to the " Gospels as to the flesh 
of Jesus, and to the apostles as to the presbytery of the 
Church :" adding, " The prophets also we love :" thus prov- 
ing that he is referring to the Scriptures. Theophilus of 
Antioch, who lived in the second century, frequently calls 
the New Testament writings, at aytai ypafyai, u the Holy 
Scriptures," and b Qelog Xoyog, "the word of God;" and in 
one passage mentions the Law, the Prophets, and the Gospels 
as alike divinely inspired. Clement of Alexandria, who 
lived about the close of the second century, refers to the 



TNSPIRATION OF THE SCRIPTURES. 31 

books of the New Testament, and calls them "the Gospels/' 
and "the Apostolic Discourses." Tertullian, who flourished 
during the latter part of the second and the beginning of 
the third century, alludes to the New Testament writings in 
a manner which indicates the existence of a complete canon 
of them in his day. He distinguishes between Scriptura 
VetuSj the " Old Scriptures," and Novum Testamentum, the 
"New Testament." Irenseus also, about the end of the 
second century, calls the New Testament books, " The Holy 
Scriptures," " The Oracles of God;" and places them on an 
equal footing with "the Law and the Prophets." 

That this early, continued, and concurring recognition of 
these sacred writings should not only have grown up amidst 
all the fury of persecution and the fires of martyrdom, but 
have left such abundant evidence of the fact available at this 
day, is most extraordinary. It were easy to bring this same 
kind of evidence down through the succeeding centuries; 
but it is not necessary. No historical fact is better attested 
than the genuineness and authenticity of the New Testament 
Scriptures, even if we look only to external evidence. 

II. In making this assertion, however, we by no means 
intimate that these Scriptures are defective in the internal 
evidence of their integrity. On the contrary, this is equally 
decisive. 

With respect to the language, style, idioms, figures, and 
allusions of the New Testament, they are all in precise 
accordance with the alleged origin and object of these pro- 
ductions. For if the several books differ, the difference is 
in precise agreement with the known circumstances of the 
authors ; whilst in every respect these peculiarities prove 
that the writers of them were what they professed to be, 
Jews converted to Christianity, iinother fact, of very con- 
siderable consequence to the inquiry, is found in the circum- 
stance that these men put themselves fairly forward as eye 
and ear-witnesses to the truth of the statements which they 
published. They therefore challenged the contradiction of 
their contemporaries ; and when it is considered that the 
latter had every motive to refute the apostles if they had 
been able to do so, we have the highest proof of the truth- 
fulness and integrity of their productions. 

Nor can we turn away from the proofs supplied by the 



6Z ELEMENTS OF DIVINITY. 

subject-matter published by the writers of the New Testa- 
ment. Is it alleged to be falsehood and forgery ? What 
motive would have induced them to fabricate untruths ? 
Could a love of pains and penalties, of tortures, persecution, 
and death ? Look again. What did they publish ? A pure 
and elevated morality, the necessity of a change of heart, 
and a renewal of the human soul in righteousness : so spirit- 
ual and holy, that even now the carnal mind, unsubdued by 
the Spirit of God, and unsoftened by fervent prayer, cannot 
adequately conceive it, much less fully practice it. 

Further : they announced and recommended doctrines, 
views, and privileges of such spiritual purity and religious 
elevation, as are equally rational and. holy. That these should 
have been excogitated by wicked men, is an impossibility. 
If our limits would allow, there are numereous points of the 
most convincing kind, which might be cited in detail; but 
this part of our argument is so impregnable that it does not 
require extended elaboration. 

If we could say no more than this for the Scriptures of the 
Old and New Testaments, we should have established for 
them a title to respect and authority which few other compo- 
sitions are entitled to claim. But this is not all. We super- 
add to our demand that these works should be received as 
genuine and authentic, a claim that they be regarded as 
divinely inspired, and therefore authoritative communications 
of the mind and law of Grod to mankind. In putting for- 
ward this claim, I am fully aware of the vast magnitude and 
vital consequence of such a requirement. This inspiration 
has been thus accurately defined by Home : a A Divine in- 
spiration, or the imparting such a degree of Divine assist- 
ance, influence, or guidance, as should enable the authors of 
the Scriptures to communicate religious knowledge to others 
without error or mistake, whether the objects of such com- 
munications were things then immediately revealed to those 
who declared them ; or things with which they were before 
acquainted."* 

Now, great as is confessedly this Divine gift of guidance, 
influence, or assistance, when regarded as communicated to 
all the writers in the Bible from Moses to John, in such 

* Home's "Introduction," vol. i. p. 201. 



INSPIRATION OF THE SCRIPTURES. 33 

plenitude as to save them from all " error or mistake," it 
must be clear that nothing short of this can render it an au- 
thorized standard of truth. It becomes, then, a considera- 
tion of the utmost importance to ascertain whether the 
authors of the several books composing the Bible were, in 
this extensive sense, inspired men. 

The first question here to be settled is this : " What 
evidence is necessary to establish and fully prove a claim to 
inspiration?" JNor does this seem to be a difficult question. 
The exercise of the intellect, energy, and power of the human 
mind, or what is sometimes called man's capacity, is suffi- 
cient to prove any act or work to have been the product of 
man : in a similar way the manifestation of a wisdom and 
power which is possessed by God alone, carries to the mind 
of man equally sufficient proof that such results can only be 
ascribed to the influence of the Spirit of God. 

We take miracles, for instance, as one of these appropriate 
proofs. It is not indeed absolutely certain that every super- 
human work is an evidence of Divine power. For aught we 
know, evil spirits may sometimes, under Divine permission, 
work lying wonders. A generally received definition of a 
miracle is thus given by Dr. S. Clarke : "A miracle is a work 
effected in a manner unusual, or different from the common 
and regular method of Providence, by the interposition of 
God himself, or of some intelligent agent superior to man, 
for the proof or evidence of some particular doctrine, or in 
attestation of the authority of some particular person." 
Such works as are here described, we are prepared to contend, 
are adapted fairly and fully to attest the Divine will, and to 
afford reasonable proof of Divine inspiration. Nor do we 
think we should go too far, if we were to assert that this 
accords with the common sense of mankind. What was the 
occasion of the first miracle of this kind of which we have 
any information, and who demanded the production of a 
miracle as a proof of a Divine mission ? The conviction and 
demand of the wicked Pharaoh, whose proud and obstinate 
resistance to the Divine purpose led to all the wonders con- 
nected with the exodus of the Israelites. This fact, among 
many others, proves that it was in ancient times a commonly 
received opinion that miraculous actions were a suitable and 
efficient proof of Divine interposition. 
2* 



34 ELEMENTS OF DIVINITY. 

We regard prophecy as another means of attesting the 
certain inspiration of the sacred writings. It, in fact, is 
just such an exhibition of Divine prescience as a miracle 
affords of the Divine power; for prophecy is a miracle of 
knowledge, a declaration, or description, or representation of 
something future, beyond the power of human sagacity to 
learn or to calculate. It has been truly asserted that this 
is "the highest evidence that can be given of supernatural 
communication with the Deity, and of the truth of a revela- 
tion from God." 

This, too, was generally admitted; and hence arose the 
crowd of soothsayers and prophets maintained at every orien- 
tal court, the seers of Greece as early as the days of Homer, 
the oracles which were so famous," and the augurs of Rome 
and of Etruria. Admitting that Satanic agency was em- 
ployed to sustain these heathen institutions, this does not 
militate against the efficiency of sacred prophecy as a proof 
of the inspiration claimed for the sacred books. For God 
himself asserts that he alone is possessed of foreknowledge. 
" I am God, and there is none else ; I am God and there is 
none like me, declaring the end from the beginning, and 
from ancient times the things that are not yet done." Isaiah 
xlvi. 9, 10. Again the Lord says, " Show the things that 
are to come hereafter, that we may know that ye are gods." 
Isaiah xli. 23. Yet although the case is thus fairly placed 
on this issue, there is not a single instance of undoubted 
prediction established on behalf of all the wise men, sooth- 
sayers, magicians, prophets, oracles, or augurs of the heathen 
world. Anxious to know the result of a war which he was 
meditating against Persia, it is reported of Croesus that he 
sent to consult the Delphian oracle. To test its power, he 
commanded his messengers first to ask, " What is Croesus, 
king of Lydia, now doing?" Having previously arranged 
the exact time when this query was to be put, he took care 
to occupy himself in the most unkingly manner possible ; 
for, at the moment, he was in his kitchen boiling a hare and 
a tortoise together in a brazen vessel. Notwithstanding this 
uncommon occupation of the king, the Pythoness at once 
explicitly pointed out all of these very singular cir- 
cumstances. When, however, the question as to the result 
of war was put, the answer was so ambiguous, that the king, 



INSPIRATION OF THE SCRIPTURES. 85 

after some hesitation, ventured upon the conflict, and was 
ruined. If Satan enabled the priestess to state what was 
doing at a great distance at that moment, he could not em- 
power her to foretell the result of a future contingent event. 

Besides miracles and prophecies,* there are other evidences 
of an internal kind that are also important proofs of Divine 
inspiration, to which it will be necessary to pay some atten- 
tion. We may refer to these under the following heads : 
The purity, holiness, and elevation of the doctrines and moral 
precepts of the Bible ; the harmony and connection of every 
part of the Bible, although written by so many persons 
in different countries and ages of the world ; the uncorrupted 
preservation of these books through so long a period; the 
tendency of the Scriptures to promote the present and future 
happiness of mankind ; and the superior advantages which 
the Christian religion imparts over every other scheme which 
the world has known. All these are additional and corrobo- 
rative proofs of Divine revelation ; and if it can be clearly 
shown that these are all found in combination in the books 
of Holy Scripture, this fact must be received as full proof of 
their Divine origin and character. We proceed to the pro- 
secution of this inquiry. 

We begin with the evidence afforded by miracles to the 
Divine inspiration of these holy books. Now, .it will at once 
be perceived that a miracle is a matter of fact, capable of 
being substantiated by proper and sufficient evidence. The 
contrary of this has been confidently asserted, on the allega- 
tion that a miracle is opposed to the general experience of 
mankind, and that no evidence can be successfully opposed 
to this weight of general experience. This is absurd. For 
no theist can doubt the possibility of a miracle; and yet, 
according to this arguing, we ought not to believe a mira- 
cle, although we saw one ourselves. A miracle, therefore, 
should not be regarded as incredible. It may be freely con- 
ceded that a larger and clearer amount of evidence would be 
necessary to authenticate an account of a miraculous action, 
than would be required to induce us to receive an account of 

[* Miracles and prophecies are internal evidences in regard to tho 
Scriptures in which they are recorded, though they are external 
evidences of Divine authority. — Editor.] 



30 ELEMENTS OE DIVINITY. 

an ordinary event. Much that is technical and arbitrary has 
been advanced on this subject in the way of rules and crite- 
ria, to all of which we cannot subscribe. I shall, therefore, 
pass on to a consideration of some of the most important 
miracles recorded in Holy Scripture. I adopt this course as 
it will bring us more immediately into contact with the word 
of God than would any abstract reasoning upon laws and 
rules. 

We proceed to review, in the first instance, some of the 
most important of the miracles wrought by Moses. The 
plagues of Egypt afford a remarkable class of evidence. 
Moses receives his commission from God, and is sent as his 
minister to Pharaoh, who demands a miracle as a proof of his 
Divine appointment. He at once transforms his rod into a 
serpent. This not being considered sufficient, a series of 
splendid miracles were performed to attest the Divine vocation 
of Moses. In this instance there is every proof of miracu- 
lous action of which the circumstances of the case admit. 
Generally, notice was given previously to the Egyptian king 
of the nature of each of the afflictions : they took place at 
the time announced, and instantly, without the possible inter- 
vention of second causes : they were of a character to render 
mistake impossible ; and, to cut off all chance of this being 
an invention or fraud of after-times, the institution of the 
Passover was from that precise time established as a perpetual 
memorial, in all future ages, of the great culminating point 
of that series of Divine judgments — the death of the first- 
born. The passage of the Red Sea was another splendid 
interposition of Divine power: equally important in its ob- 
ject, instantaneous in its action, public and unmistakable in 
its appearance and results. The miracles of Sinai and of the 
wilderness were of the same kind. The copious streams of 
water brought, by a word, out of a rock at Sinai ; the manna 
given daily for forty years, in sufficient quantity to sustain 
upwards of two millions of persons — these were miracles of 
the grandest order. They were necessary to the existence of 
the Lord's people ; they were public, were clearly wrought by 
miraculous agency, (for nothing else could have produced 
such effects,) and the truth which they were appointed to 
authenticate was clearly the divinely revealed moral, eccle- 
siastical and civil laws promulgated by Moses, But whilst 



INSPIRATION OF THE SCRIPTURES. o* 

these miracles attested the Divine legation of the Hebrew 
lawgiver, the laws and institutions, on the other hand, con- 
stituted the most public and perpetual memorial of them that 
can be conceived. We will notice one other Old Testament 
miracle, which, from its extraordinary character and complete- 
ness, deserves especial attention. We allude to the miracu- 
lous passage of the Jordan by the Israelites under Joshua. 
This miracle, like many of those previously noticed, was 
foretold, and the attention of millions of people was called to 
it. The peculiar nature of the act did not admit of decep- 
tion. Here was a swift river, which overflowed its banks, 
pouring its waters unceasingly and rapidly into the Dead 
Sea. Yet, confident in the promised interposition of God, 
Joshua marshalled his host; the Levites bearing the ark 
passing on before, and the tribes with their substance and 
cattle following after it. At length the Levites reached the 
river, and proceeded onward as though it did not exist; and 
as soon as the feet of those who bare the ark of God touched 
the water, that part of it which was below them flowed on, 
whilst that above recoiled and flowed backward ; so that the 
bed of the Jordan was left quite dry. The ark remained in 
the midst of the river until all the host had passed over, and 
then until twelve stones had been taken from the bed of the 
river, to rear up a perpetual memorial of this wonderful event 
to all succeeding generations. Let all the particulars of this 
miraculous interposition be considered, by any candid and 
intelligent person ; and we are persuaded that he must come 
to the conclusion that we have here a most wonderful miracle, 
clearly exhibiting the omnipotent power of God exerted for 
the benefit of his elect people, for the accomplishment of his 
gracious and declared purposes concerning them, for the per- 
fect attestation of his truth, and of his avowed covenant- 
relation to them. Numerous other instances might be cited 
from the Old Testament ; but it is not necessary. No mira- 
cles grander in their character, more clearly the result of 
immediate Divine action, or more fully and permanently 
attested than these, can possibly be adduced. Those, there- 
fore, who admit that miraculous acts are valid and sufficient 
proofs of Divine inspiration, can require no further evidence 
of this kind in respect of the Mosaic institutions, and the 
early part of the Old Testament history. Of course those 



38 ELEMENTS OF DIVINITY. 

who do not admit this kind of proof, will be alike dissatisfied 
with any amount of it. But if these proofs are admitted, 
then the other similar instances which might be adduced, 
and the intimate union pervading every part of Hebrew 
history, fully extend the evidence of miracles over the far 
greater part, if not over the whole, of the Old Testament 
writings. 

We next pass on to a consideration of the evidences afforded 
by the miracles of Christ and his apostles. 

Here we observe that the reality of these miracles was 
never doubted by those who witnessed them. Inveterate as 
was their opposition to Christ, deadly as was their enmity — 
so much so that they readily ascribed the wonders which 
they witnessed to the agency of Satan — they did not, they 
could not deny their truly miraculous character. It must 
also be considered that these miracles are very numerous. 
The Gospels, indeed, are full of the miracles of Christ; and 
about forty of them are given at length. It will be seen, 
therefore, that opportunities of detection in the case of fraud 
were multiplied. Further : it is observable that the miracles 
of Christ were of a peculiarly abiding and permanent charac- 
ter. At the time of his crucifixion, three persons were pro- 
bably alive whom he had raised from the dead. Numbers of 
blind had been restored to sight, some of them having been 
born in that state. Many who had been maimed, had their 
limbs healed by his potent word; the palsied system and the 
withered arm being with equal ease restored to strength and 
vigor. Multitudes had likewise been recovered from all 
manner of sickness. Now, in respect of all these miracles, 
the evidence of their reality and validity is not limited to 
those who were present at the moment when the Saviour 
exerted his power and effected the cure. Besides the aston- 
ished spectators, those persons who had been the objects of 
his mercy and Divine energy remained living witnesses of 
this miraculous power. Lazarus, the daughter of Jairus, and 
the son of the widow of Nain, all remained, with their 
friends and the members of their several families, to attest 
the reality of their having been raised from the dead. Every 
individual case continued throughout succeeding years open 
to inquiry, and to the application of permanent proof. The 
same observation applies to the other cures : so that whilst 



INSPIRATION OF THE SCRIPTURES. 39 

the miracles of Christ were fraught with the most perfect 
and widely-extended beneficence, and were adapted to alle- 
viate human suffering and sorrow, they were so wrought as 
to challenge the utmost amount of scrutiny, and afford the 
clearest demonstration of their Divine origin and undoubted 
reality. 

It is further worthy of remark that these miracles were 
wrought openly and publicly in all simplicity and ingenuous- 
ness, at the greatest distance from pomp and display — the 
usual accompaniments of false miracles. There was no con- 
cealment, nothing like a selection of opportunity, no mystery. 
Unlike the pretended miracles of heathenism, Mohammedan- 
ism, and Popery, they were beheld wherever wretchedness 
sought for pity, or suffering called for compassion. This is 
the more remarkable, because, in consequence of such a 
course of action, they were effected, not in retirement, but 
before multitudes, and in the presence of the most powerful, 
learned, and influential of the community. More than this : 
they were performed before the inveterate enemies of Christ, 
and the deadly opponents of his gospel. Yet, even in such 
circumstances, so clear and unmistakable were these manifes- 
tations of Divine power, that they were not impugned, or in 
any measure denied. 

The miracles wrought by the apostles were of precisely the 
same character as those of their Master. Essentially benevo- 
lent, they were wrought openly, and without reserve or con- 
cealment, as occasion offered : they were adapted to vindicate 
and establish their own Divine vocation, challenged the most 
ample investigation, and afforded undoubted proof of the 
presence and exercise of Divine power. 

But, amid all this constellation of wonders, there is one 
miracle which, taken apart from every other, would of itself 
be sufficient to establish the Divine inspiration of the New 
Testament story; and this, I hardly need say, is the resurrec- 
tion of Jesus himself. 

Essential as we know this to be, in order to the completion 
of the gospel-scheme, it seems — not only on this account, but 
also from the vast range of opposing influences with which it 
stood connected, and the numerous demonstrative proofs 
which it brings to the whole of the evangelical system — to 
stand out prominently as the leading miracle of the New 



40 ELEMENTS OF DIVINITY. 

Testament economy. We will therefore briefly recite the 
leading points of this important argument. First, it will be 
necessary to state, in the language of the New Testament, 
the vital consequence of this fact to the Christian system. 
u If there be no resurrection of the dead, then is Christ not 
risen ; and if Christ be not risen, then is our preaching vain, 
and your faith is also vain. Yea, and we are found false 
witnesses of God, because we have testified of God that he 
raised up Christ : whom he raised not up, if so be that the 
dead rise not. For if the dead rise not, then is not Christ 
raised • and if Christ be not raised, your faith is vain • ye 
are yet in your sins." 1 Cor. xv. 13-17. The essential im- 
portance of the fact being then so distinctly and emphatically 
recognized, we notice, next in order, that this resurrection of 
Christ was clearly and frequently predicted. We have not 
only the words of Christ in which, during his life, he uttered 
these predictions, but also the certain proof that these were 
generally understood and received as such. This appears 
from the language of the chief-priests and Pharisees to Pilate: 
66 Sir/' said they, " we remember that that deceiver said, 
while he was yet alive, After three days I will rise again." 
Having thus briefly stated the importance of this event, and 
the assurance that it was predicted, we proceed to the evi- 
dence which establishes the certainty of the fact. 

It may be necessary, in the first instance, to prove the 
certainty of his death. This is seen not only by the testi- 
mony of the evangelists and the assertions of his disciples, 
but by the conduct of the persecuting Jews, and of the hea- 
then Romans. The latter brake not his legs, "seeing that 
he was dead already m " and the former fully admitted it, in 
their address to Pilate : " That deceiver said, while he teas yet 
alive" No pretence whatever, therefore, can be set up for 
doubting that Jesus Christ was laid in the sepulchre truly 
and really a dead man. 

We come then to the fact of his removal. On the morn- 
ing of the first day of the week, the stone was seen to have 
been rolled away from the mouth of the sepulchre, and the 
body of Jesus was not found there. How or by what means 
had it been removed ? The report propagated by the chief- 
priests, namely, that "his disciples came and stole him away" 
whilst the guards were asleep, is really the only one which 



INSPIRATION OF THE SCRIPTURES. 41 

merits notice in opposition to the apostolic statement. In 
this account there are several points to be considered. 

First : the number and condition of the disciples. They 
were but few; and, from the whole scope of the narra 
tivc, were greatly terrified at the death of their Master, and 
much alarmed for their own personal safety. Of the twelve 
there was not one who dared to stand by his Lord during the 
mock trial to which he was subjected. " Then all the disci- 
ples forsook him and fled/' is the brief but candid and self- 
condemnatory language with which the evangelist records 
their conduct on the fatal night of the Lord's apprehension. 
Yet this allegation supposes that these men, recovering from 
their panic, not only quickly rallied, but actually set at defi- 
ance the armed authority of Jewish rulers and Roman sol- 
diers, and ventured to steal the body of their Master within 
a few hours of his execution. 

Then, again : The rulers were aware of the danger, and 
provided, as they thought, effectually against it. They knew 
the prophecy, and employed all their tact and ingenuity to 
defeat it; and, having taken every precaution, they confi- 
dently awaited the issue. The stone was sealed ; and a watch 
of Roman soldiers placed as a guard over the sepulchre. In 
addition to these preventive measures, it must be remembered 
that this event happened at the time when a great public 
festival was celebrated ; when Jerusalem was full of people, 
having, as is generally supposed, above one million of persons 
in the city and suburbs ; whilst the sepulchre was close to 
the city; and, as if Providence had taken special care to 
insure publicity, the moon was exactly at the full ; so that 
there was no approach to darkness throughout the whole of 
the night. Add to this, that the guard at the tomb was com- 
posed of Roman soldiers accustomed to this kind of duty, 
whose military law exposed every man found asleep at his 
post to the punishment of death. Yet, in this most remarka- 
ble concurrence of circumstances, most unfavorable to the 
attempt of impostors, we are asked to believe that the soldiers 
were on that cold night, in the open air, all asleep at the 
same time. And, as if to complete the category of impossi- 
bilities, these guards are brought forward as witnesses of 
what was clone tohilst they were sleeping ! It is scarcely pos- 
sible to conceive of a more complete chain of absurdities 



42 ELEMENTS OF DIVINITY. 

than those which we find involved in this allegation. It is, 
however, based upon an improbability so glaring, and so sel- 
dom noticed, that it deserves especial mention. To give any 
color whatever to this solution of the question, we must sup- 
pose that the disciples who had associated with this wonder- 
ful teacher, and miracle-working leader, immediately on his 
death formed a deep and deliberate design to fasten by 
imposture a false system of faith on the w^orld. Now the 
plain and palpable facts of the case completely disprove this 
surmise. Then we must believe that they were prepared for 
the cruel and ignominious death of their Master ; for which 
there is not the slightest show of reason. Yet if it had not 
been so, could they within thirty-six hours have been pre- 
pared to steal the body of that Master from a guard of Roman 
soldiers ? And, more than all this, we must believe that 
when Jesus was slain, his afflicted and terrified disciples de- 
termined to steal his body, and to attempt, for the sake of 
propagating a falsehood, the most improbable, and, in fact, 
impossible task of daring all that fury to which he had fallen 
a victim. Now we do not hesitate to say that there is not 
one of all these points which is not sufficient of itself to refute 
the absurd story of the Jewish rulers. 

But then, if the disciples did not take away the body, the 
question returns, " What became of it?" We answer, that 
Jesus Christ was, by the mighty power of God, raised from 
the dead. This is proved by the testimony of the apostles, 
as eye and ear-witnesses of the facts which they related. 
The first question is, " Who are these witnesses ?" So far as 
regards the scriptural account, we rely on the testimony of 
the following : Matthew, Mark, Luke, John, James, and 
Peter. The appearances of the Lord Jesus after his resurrec- 
tion, and prior to his ascension, are thus recorded in the New 
Testament : 

To Mary Magdalene alone, (Mark xvi. 9,) who saw Jesus 
standing. John xx. 14. 

To the women coming from the sepulchre. Matt, xxviii. 
9, 10. 

To Simon Peter alone. Luke xxiv. 34. 

To the two disciples going to Emmaus. Luke xxiv. 31. 

To the apostles in the absence of Thomas. John xx. 19 ; 
20. 



INSPIHATION OF THE SCRIPTURES. 43 

To the apostles, eight days afterwards, with Thomas. John 
xx. 26-29. 

At the sea of Tiberias, when seven of the apostles were 
fishing. John xxi. 1-15. 

To the eleven in Galilee. Matt, xxviii. 16, 17. 

To above five hundred brethren at once. 1 Cor. xv. 6. 

Afterwards to James. 1 Cor. xv. 7. 

Lastly, to all the apostles, just prior to his ascension. Luke 
xxiv. 51 : Acts i. 9. 

It will be observed, on referring to these eleven cases, that 
they afford, in their variety, the most complete proof of the 
absence of all fraud. These appearances took place not only 
before very different persons, and were, when taken together, 
a very great number, but they occurred under almost every 
possible variety of time and condition ; at almost every hour 
of the day; sometimes to one person in quiet retirement, at 
another to five hundred; then the appearance is several times 
repeated to the same individuals, so that, the greatness of the 
first surprise being worn away, there would be every ability 
and disposition to guard against any attempt at deception. 
It is indeed scarcely possible to conceive of a more open, 
honest, and complete proof of any fact than that which we 
have in the Gospels of the resurrection of Jesus Christ. 

Still, however, it may be urged, "All this proof rests on 
the testimony of the apostles ; and are they credible wit- 
nesses V 9 This is not only a very fair but a very important 
branch of the inquiry, and one which we have no hesitation 
in discussing. Let us then, on this head, call special atten- 
tion to the following particulars respecting the apostles, 
regarded as witnesses of the resurrection of Jesus. Notice, 
first, the condition of these individuals : they were poor 
unlettered men, possessing neither station nor wealth, and 
were not very remarkable for eloquence. How then could 
they hope to succeed in palming a deception on the world, 
and especially with the notorious and admitted fact that the 
population to whom this witness was given were all mar- 
shalled against them ? 

Then regard their number : one or possibly two might 
agree to broach a falsehood ; but even in our own times, it is 
seldom that the culpable parties, however shrewd they may 
be, can sustain a concocted untruth against the successive 



44 ELEMENTS OF DIVINITY. 

cross-questioning of opposers, and the still more potent 
developments of time. How is it likely, then, that seven or 
eleven would be able to maintain the plausibility of a false- 
hood under such circumstances ? 

Next observe the incredulity of these men. They them- 
selves partook of the popular expectation, that Christ would 
be a conquering and reigning earthly prince. Just ten days 
before Pentecost, they asked him, "Lord, wilt thou at this time 
restore the kingdom to Israel V Remember how Peter 
rejected the declaration of the sufferings of his Divine 
Master, and how obstinately Thomas disbelieved his resurrec- 
tion. Nay, even whilst the risen body of the Lord stood 
before them, they were terrified and affrighted, and thought 
they saw a spirit. Were these the men to be easily deceived ? 
On the contrary, as they received the proof themselves slowly 
and even doubtingly, so, when assured of the fact, they were 
prepared boldly to declare that they knew their Lord to be 
alive by many infallible 'proofs. 

This case does not, like many alleged wonders or miracles, 
rest upon the evidence of one man, or of one of the senses : 
here are many witnesses who, by the evidence of all the 
senses applicable to the fact, attest it as of their own know- 
ledge. 

Observe, in the next place, the evident impossibility of the 
apostles succeeding in palming a deception of this kind upon 
the world. It may indeed be urged, as a preliminary observa- 
tion, that, even according to the evidence of their opposers, 
the moral character of the apostles raises them above all sus- 
picion of this kind. But, waiving this, how could they have 
succeeded, if they had been so disposed, and there had been 
occasion for their doing it ? We have already referred to 
their humble condition in life. It has also been further 
argued that the apostles could not have maintained a false 
testimony to the Saviour's resurrection, unless they had by 
mutual consent agreed upon a false relation of all the details 
which they published ; and that such agreement could not 
have been made and maintained by so many persons, in oppo- 
sition to the continued persecution, suffering, and death to 
which they were continually exposed. But we add to this 
our solemn conviction that the apostles could not have done 
this, because, if this testimony of theirs be false, the whole 



INSPIRATION OF THE SCRIPTURES. 45 

scheme of the gospel must also be false ; and that wicked 
men could falsely devise a system so profound in holy reason, 
and harmonious in exalted truth, is impossible. It must also 
be remembered here, that the subject-matter of this testi- 
mony was not any result of profound speculation or of 
abstruse calculation, but a simple matter of fact ; namely, the 
appearance of Jesus Christ alive after he had been killed and 
buried. 

Then the circumstances in which the apostles gave this 
evidence afford the strongest corroboration of its truth : they 
perfectly agreed in their statements ; they simply but firmly 
declared this matter of fact before every kind of judicial 
authority. They stood unmoved while they asserted this 
truth before the same priestly authorities who had procured 
the death of Jesus. With equal decision they gave the same 
testimony before the Areopagites of Athens and the philoso- 
phers of Greece, as well as before the imperial authorities of 
Rome. Nor was this evidence delayed until the attention of 
the public was turned away from the affair. On the contrary, 
only three days elapsed from the crucifixion before it was 
publicly announced that Jesus was risen from the dead ) and 
within fifty days, whilst the blood of Christ still dyed the 
soil of Calvary, and all Jerusalem was excited by the strange 
scenes which it had witnessed, the proclamation was made by 
hundreds of people, in every language, that Jesus was raised 
from the dead, and exalted to be a Prince and a Saviour. 
There is another remarkable circumstance. The resurrection 
was not first proclaimed at Rome, or at Athens, or in Egypt, but 
at Jerusalem, where the horrid atrocity had been perpetrated, 
and where the murderers still lived. There they were publicly 
challenged to controvert the statements ; and there, notwith- 
standing all the power and craft of the enemies of Christ, the 
evidence was received so extensively, that even a a multitude 
of the priests believed." 

Two or three other considerations will complete this evi- 
dence. For what purpose did the disciples of Jesus so 
diligently exert themselves in asserting and circulating a 
knowledge of this cardinal truth ? Did they seek honor ? 
or covet wealth ? or aim at ambitious distinction ? They 
did not indulge themselves in any such dreams. In the 
spirit of their Divim Master, they simply aimed at the 



46 ELEMENTS OF DIVINITY. 

salvation of mankind, including even the men who murdered 
the Lord of life and glory. It was this motive which led 
them on, in all their labor and suffering. It was this which 
induced them to dare every danger, even death itself. Now 
this single-minded, benevolent, charitable, and pious object 
is utterly incompatible with the existence of falsehood and 
fraud in the same parties. Then observe the manifest change 
in the deportment of the apostles after the resurrection of 
Christ; and especially after the day of Pentecost. Before 
these events they were timid, apprehensive, and fearful. 
Now the concoction and publication of a falsehood could not 
have made this striking alteration, and inspired them with 
that boldness which they ever afterwards evinced. An emi- 
nent author well observes : "Before, they were less than men ; 
afterwards, they were more than heroes." 

Add to this change the miracles which the apostles wrought 
in attestation of this fact. Take, as one instance, the cure 
of the cripple who was healed in " the Beautiful gate of the 
temple." Here was a wonderful miracle publicly performed ; 
one which attracted instant and general attention, and induced 
the people in amazement to crowd around the apostles as they 
stood by the side of the man who had been healed, to know 
the cause of this surprising cure. The apostles soon ex- 
plained the whole matter : " Ye denied the Holy One; . . . 
and killed the Prince of life, whom God hath raised from 
the dead ; whereof we are witnesses. And his name through 
faith in his name hath made this man strong, whom ye see 
and know." Acts iii. 14-16. So, when on this account they 
stood before the chief-priests, the same apostle declared, " Be 
it known unto you all, and to all the people of Israel, that by 
the name of Jesus Christ of Nazareth, whom ye crucified, 
whom God raised from the dead, even by him doth this man 
stand here before you whole." Acts iv. 10. We need not 
wonder that even by these men this evidence was felt to be 
unanswerable. But it is equally apparent that its point and 
power is the grand fact of the resurrection of the body of 
Jesus from the dead. 

We see, then, that this prime article of our faith stands 
before us, attested by the most invincible evidence. And 
this point, being so fully established, throws its proof over 
the whole extent of the subject, and demonstrates the certain 



INSPIRATION OF THE SCRIPTURES. 47 

inspiration of the sacred volume. For, if it is admitted as an 
undoubted fact that Christ was raised from the dead, then it 
follows, from the close and constant connection subsisting 
between the several sacred books, that they all possess the 
same origin and character. 

We now direct attention to the important evidence which 
the prophecies contained in the Holy Scriptures afford to 
their inspiration. 

The prophecies of Holy Scripture have been divided into 
four sections : I. Those that refer to the Jewish people ; II. 
To the neighboring Gentile nations; III. To the promised 
Messiah; IV. And to those of Christ and his apostles. This, 
although sufficient for our purpose, scarcely includes the 
whole of the wide range of Scripture prophecy; as Moses 
and the prophets delivered many prophecies which extended 
far beyond what is indicated by the first three sections, even 
to the crowning glories of Messiah's kingdom. 

We will, however, confine our observations to two or three 
selections from each of these classes. 

I. We notice, in the first place, the prophecies respecting 
the number and greatness of Abraham's posterity through 
Isaac. The portions of Scripture to which attention is par- 
ticularly directed are the following: Gen. xvii. 15-21; xxii. 
17, 18. The first of these remarkable predictions was given 
when Abraham was an old man, aged ninety-nine years, and 
when his wife was nearly ninety ; yet they predicted that of 
this wife he should have a son, from whom kings and nations 
were to descend. The second was announced when this pro- 
mised son was a lad; and it assured his father that his seed 
should be numerous " as the stars of heaven, and as the sand 
that is upon the sea-shore. " Many other passages might be 
quoted of similar import. It may then be asked, Can we 
conceive a more strange and unlikely combination of events 
than those which were necessary for the accomplishment of 
these prophecies ? Yet they were all minutely and exactly 
fulfilled. Notwithstanding the advanced age of Sarah, her son 
was born ; and, in less than five hundred years, one branch 
of his posterity alone numbered six hundred thousand men, 
besides women and children. Yet this was only the begin- 
ning of Hebrew greatness : onward rolled the rapid increase 
of their population, until God's covenant-people became the 



48 ELEMENTS OF DIVINITY. 

most powerful nation of Western Asia, and ruled from Leba- 
non to the Persian Gulf, from Egypt to the Euphrates. 

Not only were the number and greatness of the Hebrew 
people predicted, but also their place of residence, whilst as 
yet their progenitors possessed no territory, and lived as 
nomadic wanderers. These predictions are contained in the 
following and in several other passages of Scripture : Gen. 
xii. 1 ) xiii. 14-17; xv. 13-21. All these were delivered to 
the father of the faithful, while Abraham was an old and 
childless man, possessing no portion of ground, nor right of 
settled location anywhere. It is, further, a very singular 
feature of these predictions that the fact of Abraham's de- 
scendants going down into Egypt, and suffering there a cruel 
bondage, was neither overlooked nor concealed. This was not 
only most distinctly declared, but its precise period pointed out ; 
so that when the exodus took place, we are told that, " in the 
self-same day" as had been foretold, the prophecy was won- 
derfully accomplished, until in the appointed time the pro- 
mised territory, in all its length and breadth, was occupied 
by the Hebrew people. 

But lest predictions of success and extension might be 
doubted, as possibly devised for the purpose of nattering na- 
tional vanity, the prophecies of Holy Scripture respecting 
the Hebrews are as full of denunciations of calamity and 
woe, as their history has been of penal visitations to which 
they were subjected in consequence of their numerous sins. 
The twenty-eighth chapter of Deuteronomy is a wonderful 
collection of these prophecies. From the 20th verse to the 
62d, we find a continued series of predictive threatenings. 
And yet, when compared with the history of the Hebrew 
people, we perceive that all have either been fulfilled, or are 
now in a course of accomplishment. 

It is scarcely right to exclude from this section the pre- 
dictions which were delivered respecting Ishmael. In answer 
to the prayer of his father, the Lord declared, " Behold, I 
have blessed him, and will make him fruitful, and will mul- 
tiply him exceedingly ; twelve princes shall he beget, and I 
will make him a great nation." Gen. xvii. 20. And in the 
preceding chapter the angel of the Lord gave a prophetic 
statement, yet more remarkable, to Ishmael's mother: " Be- 
hold, thou art with child, and shalt bear a son, and shalt 



INSPIRATION OF THE SCRIPTURES. 49 

call his name Ishinael ; because the Lord hath heard thy 
affliction. And he will be a wild man ; his hand will be 
against every man, and every man's hand against him ; and 
he shall dwell in the presence of all his brethren." Gen. 
xri. 11, 12. 

Observe, that these prophecies were given, for the most 
part, concerning a child before his birth ; and, in the other 
case, while he was a lad. And who was this youth ? and 
what the circumstances in which he was found ? He was the 
son of an Egyptian slave, abandoned by his father, and cast 
out into the desert to earn a subsistence by his own efforts. 
Yet of this lad it is predicted that he should be the father of 
twelve sons, that these should be princes, that their posterity 
should be exceedingly numerous ; and, what is yet more remark- 
able, it is asserted that whilst opposed to every other people, 
and assailed on every side, they should be able still to main- 
tain their position, and to u dwell in the presence of all their 
brethren." The history of the descendants of Ishinael, from 
his day to ours, has afforded one continual verification of this 
prophecy. He became eminent as an archer, was the father 
of twelve sons, who, according to Moses, were "princes ac- 
cording to their nations," (Gen. xxv. 16,) and, as Strabo calls 
them, " phylarchs," or rulers of tribes. 

These were the fathers of the Arabians, one of the most 
numerous races of people which we know, as descended from 
one individual at such a late period of human history. But 
their constant warfare, and ever-maintained independence, 
are, after all, the most remarkable features in the fulfilment 
of this wonderful prophecy. " His hand shall be against 
every man," has been fulfilled from the days of Ishmael to 
this day. Their aggressions have been constant and noto- 
rious : spoil and rapine have been with them, generally, as 
legitimate an occupation as commerce is with other nations. 
And hence, when they have obtained a certain amount or a 
given quantity of goods by robbery, they usually say, " I 
have gained it." But has not this constant disposition to 
purloin the property of neighbors and travellers induced the 
powerful surrounding nations to assail and subdue them ? It 
has led to many fierce and bloody contests. Cyrus, in all his 
might of power, and thirst for dominion, did not (as Herodo- 
tus distinctly asserts) subdue Arabia. Alexander purposed 



50 ELEMENTS OF DIVINITY. 

directing his arms against them, but died before lie had time 
to enter on the war. Antigonus, one of the greatest and 
most martial of his successors, sent two successive armies 
against the Arabians ; but both these expeditions failed. 
Nor did the Romans, vast as was their power, reduce these 
people to obedience ; so that, notwithstanding their hand was 
against every man, and every man's hand against them, they 
still maintained their independence, were never fully subdued, 
and remain to this day in the same position, evincing the 
same hostile disposition, and still dwelling in the presence of 
their brethren. 

It will be seen that this section of prophecy most unequi- 
vocally proves the exercise of the Divine prescience in attes- 
tation of his revealed truth. It cannot here be alleged that 
the prophecies were written after the events occurred ; for, 
in the case of both the Jews and the Arabians,- their condi- 
tion even now fulfils the predictions. Indeed, in every 
respect the evidence is indubitable. 

II. We proceed next to notice some few of the prophecies 
delivered respecting Gentile cities and nations. 

Here we first notice the case of Tyre. This was the capi- 
tal of the far-famed Phenician nation, and was certainly one 
of the most wealthy and flourishing cities of ancient times. 
Yet, against this proud and gorgeous place the inspired 
prophets denounced the most terrible afflictions, which were 
to be consummated in its entire and perpetual ruin. Let me 
direct your attention to the following scriptures : Ezek. xxvi. 
3-5, 14, 21 ; xxviii. 19. It is saying but little, to assert that 
these predictions have been fully accomplished. They have 
had their fulfilment in the most remarkable manner. 

Nebuchadnezzar, whilst engaged in reducing Western Asia 
to his sway, turned his arms against this powerful city, whose 
merchants were princes ) and encountered an opposition 
proportioned to their spirit and wealth, and the extent of 
their resources. Thirteen years did this city resist the utmost 
efforts of the Babylonian warrior ; but in the fourteenth it 
fell beneath his power, and was totally destroyed. Yet it 
seemed, even after this terrible disaster, as if the perpetuity 
of ruin so emphatically marked in the prophecy, by the ite- 
rated declaration, (i Thou shalt be no more/' was to fail. For 
in a few years Tyre rose again, equally proud in power and 



INSPIRATION OF THE SCRIPTURES. SI 

gorgeous in wealth and grandeur. It is true, the old city on 
the mainland was never rebuilt; but New Tyre was erected 
on an adjoining island, which was essentially a restoration of 
the old city. Centuries passed away; and it seemed as 
though the prediction was, at least in part, defeated by the 
existence, prosperity, and power of the Tyrian city. But 
u the word of God is sure." Alexander at length began his 
aggressions in Asia. Tyre attracted the notice of this warrior, 
and resisted his power. Then, however, although the defence 
of the city was most desperate, it lasted but seven months, 
when it was taken by storm and entirely destroyed; and though 
in this instance the Tyrians had sent their wives and children 
to Carthage, that Tyre might afterward be rebuilt, and occu- 
pied by Tyrians, it remains to this day in perfect ruin. 

We, in the next instance, refer to the predictions respect- 
ing Egypt. These are numerous, and might be quoted at 
length from Isaiah, Jeremiah, and Ezekiel. But we confine 
our attention to the following extracts from the last of these 
prophets : " I will make the land of Egypt utterly waste and 
desolate, from the tower of Syene even unto the border of 
Ethiopia. It shall be the basest of the kingdoms ; neither 
shall it exalt itself any more above the nations ; for I will 
diminish them, that they shall no more rule over the nations. 
The pride of her power shall come down : from the tower of 
Syene shall they fall in it by the sword, saith the Lord God. 
And I will make the rivers dry, and sell the land into the 
hand of the wicked; and I will make the land waste, and all 
that is therein, by the hand of strangers : I the Lord have 
spoken it. Thus saith the Lord God : I will destroy the 
idols, and I will cause their images to cease out of Noph ; 
and there shall be no more a prince of the land of Egypt. " 
Ezek. xxix. 10, 15 ; xxx. 6, 12, 13. The fulfilment of these 
predictions is so complete, that it might be made the subject 
of extended observation, at once interesting and profitable 
It is so strongly marked by great facts, that we may do al) 
that is necessary for our purpose within a brief space. 

Mark a few points : The total ruin of Upper Egypt. As 
Syene, or E'Sooan, is now the southern extremity of Egypt 
it has been shown that the words will bear another sense, and 
may be rendered " from Migdol to Syene. " Migdol is sup 
posed to have been a town near the Red Sea; and the pro 



52 ELEMENTS OF DIVINITY. 

pliecy to have referred to trie entire length, of Egypt. It 
will cast light on this subject to mention that the Hebrew 
term Migdol is literally " the Tower," and therefore might 
have applied to any town distinguished by a tower, or to the 
tower of one or more towns. The only means, therefore, of 
fixing the sense of the text, is by reference to Gush, or 
Ethiopia. It is probable that by Migdol here we should 
understand the place mentioned by Moses, Exod. xix. 2. If 
so, the prediction refers to the whole of Upper and Middle 
Egypt, including the Thebaid; and, surely, no ruin can be 
more complete than this. Further : we are told that Egypt 
shall be a base nation, shall no more rule over the nations, 
nor have a native prince. Can this be true of Egypt, whose 
power had been felt on the Euphrates ? Yes ; and the fact 
is so. It was permanently subdued by the Persians, passed 
under the sway of Alexander, was ruled afterward by the 
Greek Ptolemies, then by the Romans, afterward by the 
Saracens and Mamelukes in succession, and is now a province 
of the Turkish empire. So that for ages there has not been 
an Egyptian prince ruling over Egypt. Then mark the pecu- 
liarity of the denunciation : The land is to be given to 
strangers, to " the wicked f* and yet the idols and images are 
to be destroyed. This, in the days of the prophet, would be 
regarded as an impossibility. But such is the fact. Ever 
since Egypt has been cursed with Mohammedan rule, she has 
indeed been tyrannized over by strangers, and her land has 
been sold to the wicked ; her idols also and images have been 
totally destroyed. 

Assyria, Babylon, Persia, Media, and other nations might 
here be cited in connection with a wide range of prophecy : 
we will, however, satisfy ourselves with referring to the four 
successive monarchies predicted by Daniel, It will not be 
necessary to recite these at length : they are found in chapters 
ii. 31-45; vii. 1-18; viii. 1-7. 

It will be observed here, that, in respect of the first or 
Babylonian monarchy, this statement of the prophet can 
scarcely be called a prophecy : " Thou, king," said the 
inspired seer to Nebuchadnezzar, u thou art this head of 
gold." Here, then, we have an unquestionable starting-point. 
But, before we pass on to the second, it may be desirable to 
observe that the reference to the first of these kingdoms in 



INSPIRATION OF THE SCRIPTURES. 53 

the prophecy, where they are symbolized by the beasts, is 
peculiarly significant. We are told by the prophet that the 
first was u like a lion, and had eagles' wings." Much curious 
speculation has been called forth by this strange symbolism ; 
but it has been all set at rest by the recent discoveries in the 
east. The disinterred sculptures show that both in Assyria 
and Babylon cherubic-like figures — most frequently in the 
form of a lion's body, with a human head and immense wings 
— were the prevailing representations in all their palaces, and 
the constant appendages to all their public buildings. When, 
therefore, this symbolism was presented to the mind of the 
prophet, there can be no doubt that it as clearly pointed out 
Babylon, as succeeding to Assyrian power, as the delinea- 
tion of a national banner would indicate any such change in a 
modern kingdom. 

The second empire was set forth by the breast and arms of 
silver in the great image, as a bear among the great beasts, 
and as a ram with two horns, one of which was higher than 
the other. This is distinctly explained to the prophet, as the 
combined powers of Media and Persia; (Dan. viii. 20;) and 
sculptured figures, precisely similar to these descriptions, have 
been found in the ruins of Persepolis. These symbols, there- 
fore, delineate the Medo-Persian empire, which, was founded 
by Cyrus, who soon subverted the Babylonian monarchy, and 
who, with his successors, ruled the world as a paramount power 
for upwards of two hundred years. 

The third kingdom, represented by the belly and thighs of 
brass, the leopard with the wings of a fowl, and the he-goat, 
was the Macedonian empire of Alexandria. This, also, is 
distinctly announced to the prophet; (Dan. viii. 21;) and is 
amply confirmed by fact and history. Two hundred years 
before the time of Daniel, the progenitors of the Macedonians 
were denominated JEgeadce, or u the Goats' people," and their 
city JEgece, or " Goats' Town." Besides this, Alexander 
specially adopted this term, and called his son Alexander 
iEgus, or " the son of the Goat." Indeed, this sort of her- 
aldic denomination was so intimately associated with the 
conquests and kingdom of Alexander, that some of his imme- 
diate successors had representations of themselves on their 
coins with a goat's horn on the side of the head. This king- 
dom existed in its original power and integrity only during 



54 ELEMENTS OF DIVINITY. 

the life of Alexander, but within that time it fully verified 
the prediction — the rapidity and completeness of the subver- 
sion of Persia by the swiftly succeeding series of his con- 
quests. The division of his dominions between his four 
principal generals was clearly indicated by the four heads of 
the leopard. 

The fourth kingdom, portrayed by the legs and feet of the 
image, and by the fourth beast, " dreadful and terrible and 
strong exceedingly," was unquestionably the Roman power. 
This is fully confirmed by the fact of its unequalled military 
strength, coexisting as it did with internal disunion and class- 
antagonism. No people ever evinced such continued military 
prowess as the Romans ; while none ever engaged in so many 
civil wars, in such perpetual and violent discord. The 
strength of iron remained, although the parts were as dis- 
jointed as would be an attempt to amalgamate equal quanti- 
ties of "iron and miry clay." Indeed, so minute is the 
description of the prophet, that the means to which they 
resorted, in order to heal or prevent the dissensions of these 
rival factions by the intermarriages of the families of their 
chiefs, are as distinctly marked in the prophecy as they are 
seen in the history. This power, having subdued every 
opposing nation, extended its sway over most of the then 
known world. This being done, and all the preliminary 
arrangements of Divine appointment having been completed, 
Jesus Christ, the promised Messiah, appeared ) and, by his 
teaching, miracles, sufferings, death, resurrection, and ascen- 
sion, set up the promised kingdom of God, " in the days of 
these kings," according to the word of this prophecy. 

It is scarcely possible to conceive of more undoubted and 
strongly cumulative evidence, in support of the Divine inspi- 
ration of the sacred records, than is found in the fulfilment 
of these wonderful prophecies. Ranging as they do over 
the prominent events of the world's history for six hundred 
years, it is impossible that forgery or foresight, contrivance 
or mistake, can alloy such invincible proofs. This evidence 
clearly attests the presence and perfectness of the Divine 
prescience in the communications which are made through the 
Sacred Scriptures. 

III. We proceed in the next place to notice briefly the 
prophecies relating to the coming of Messiah in this 



INSPIRATION OF THE SCRIPTURES. 55 

aspect, namely, as affording a proof of the inspiration of the 
Bible. 

Before referring to particular texts, it may be necessary to 
observe, that this kind of evidence is specially important. 
From the obvious impossibility of a great number of men, 
living in distant countries and in different ages of the world, 
conspiring together to' palm on mankind the story of redemp- 
tion through a suffering Saviour, it must follow, that if those 
passages relate to this event, they must have been divinely 
inspired. We have, therefore, not only the foreknowledge of 
God displayed here as a proof of his truth, but also all the 
grandeur of conception and boundless range of love, mercy, 
wisdom, and power developed in the scheme of redemption, 
as a collateral evidence of its Divine inspiration. Our limits 
will not permit the citation of these prophecies at length. 
The reader is, however, requested to turn to Gen. xlix. 10. 
By the term Shiloh, the ancient Hebrews understood the 
" Messiah.' ' This passage, therefore, asserts that the tribe of 
Judah should retain the governing power until Messiah's 
coming. But, in the time of Christ, we have the first dis- 
tinct admissions that the Jewish rulers had lost this power. 
They say, " We have no king but Caesar." " It is not lawful 
for us to put any man to death." The time of Messiah's 
coming was thus distinctly predicted, and this prediction 
exactly fulfilled about sixteen hundred years afterward. 
Daniel, in another manner, foretold the period of Messiah's 
advent. He stated that " seventy weeks" would elapse from 
the proclamation to rebuild Jerusalem to the completion of 
Messiah's redeeming work. To English readers the phrase 
" seventy weeks" would convey the impression of four hun- 
dred and ninety days, or about sixteen months. But this 
was not the case w T ith the Hebrews. Their civil and religious 
institutions so fully divided their years into sevens by the 
appointment of the sabbatic w T eeks, and these again into 
periods embracing seven of these weeks of years, when the 
year of jubilee returned,* that the term "week" was with 
*hem as frequently applied to a term of seven years as it is 
with us to a period of seven days. Indeed, with respect to 
Daniel, the term " week" was used definitively to mark out a 
period of seven years ; and when employed to designate any 
other term, its meaning was defined by the addition of ex- 



56 ELEMENTS OF DIVINITY. 

planatory words. Hence we find in Daniel x. 2, where the 
prophet wished to express a period of seven days, he uses 
the phrase, u weeks of days/' as the margin literally trans- 
lates it. The term specified by the prophet is therefore seven 
weeks of years, each of those weeks consisting of seven years, 
amounting in the whole to four hundred and ninety years. 
The commission or edict of Artaxerxes, which enabled Ezra 
to carry into effect the restoration of Jerusalem, was issued 
in the month Nisan, in the 4256th year of the Julian period, 
from wliicJi if we descend four hundred and ninety years, 
we are brought to the month Nisan, anno mundi 4746, the 
very month and year of our Lord's crucifixion. Here is a 
clear and complete fulfilment of this remarkable prophecy. 

The place of the Saviour's birth was as plainly predicted 
as was the period when he would appear, in Micah v. 2 ; and 
it was also exactly fulfilled. Indeed, we might go into an 
almost endless detail of the numerous predictions relating to 
the person, character, miracles, sufferings, resurrection, as- 
cension, and spiritual reign of Christ : all of which were in 
his history verified to the letter. But our limits allow only 
a passing reference to the fifty-third chapter of Isaiah's 
prophecy, which contains a glowing painting of Christ and 
his passion, that was completely fulfilled in his sufferings and 
death. 

IV. We proceed to notice the last section of the evidence 
which prophecy affords to the inspiration of the Scriptures, 
by a brief reference to the predictions of Christ and his 
apostles. Here, too, our limits will allow us only to enume- 
rate two or three of the more prominent classes. Jesus 
Christ foretold his own death, and the peculiar circumstances 
with which it would be connected : Matt. xvi. 21 : Mark x. 
33, 34 : Matt. xx. 18, 19 : Mark xiv. 30. All these will be 
found to be exactly fulfilled in the arrest, the pretended trial, 
the cruel treatment, and the ignominious death, of our 
Saviour. The resurrection of Christ, the day on which it 
would take place, and the district to which he would after- 
ward go, were also predictively specified: Matt. xvi. 21; 
xxvi. 32. The advent of the Holy Ghost, and the city in 
which he should descend, were also prophetically announced 
in Luke xxiv. 49 : Mark xvi. 17, 18. The opening chapters 
of the Acts of the Apostles afford abundant proof of the 



INSPIRATION OF THE SCRIPTURES. 57 

fulfilment of these predictions. The destruction of Jerusa- 
lem, and of the temple of which the Jews were so proud, 
was also declared by Christ in Matt. xxiv. 2-35 : Mark xiii. 
2-31. This was also exactly accomplished; and the events 
connected therewith are as prominently set forth in the page 
of history as any circumstances can be. Finally : it was fore- 
told that the presence and power of Christ should so mani- 
festly attend on the preaching of the apostles, as that 
wonderful signs should accompany their ministrations, and 
a permanent Church maintained in despite of the most violent 
opposition: Matt, xxviii. 18-20: Mark xvi. 15-18: Matt, 
xvi. 18. It may be safely averred that no future events 
could appear more unlikely than these. Here is a man, about 
to perish as a malefactor. He is, it is true, surrounded by a 
few friends; but they are poor, powerless, and ignorant. 
Yet he predicts that soon after his death they should receive 
power from on high ; that they should afterward work signs 
and miracles ; and that, although they were taught to use no 
means but a simple proclamation of truths the most unpalata- 
ble to the great and the wise, their cause should prosper, 
prevail, and fill the world. Yet, as far as the developments 
of the world's history have yet gone, all this is verified. 
The Church of Christ was raised by apostolic preaching and 
apostolic miracles. Kings, lawgivers, and philosophers raged 
against it : Christians suffered and martyrs bled. Yet the 
Church grew and prevailed; and to this day, 

" Immovably founded in grace, 

She stands as she ever has stood ; 
And brightly her Builder displays, 
And flames with the glory of God." 

As it is utterly impossible that any combination of human 
sagacity could have contrived such a perfectly accurate detail 
of so many contingent events, so many years and (in some 
cases) ages before they occurred, so the publication and per- 
fect accomplishment of these prophecies afford an undoubted 
proof that the Scriptures which contain them were dictated 
and inspired by the prescient Spirit of God. 

Although particular stress is justly laid on miracles and 
prophecy, as authenticating the Divine inspiration of the 
sacred record, yet there are ; as we have intimated, other evi- 
3* 



58 ELEMENTS OF DIVINITY. 

dences of a very important and conclusive character. We 
will notice, as the first of these, the doctrines and moral pre- 
cepts of the. Bible. Our limits will allow us to call attention 
to only a few prominent points, which the reader is requested 
to study and fill up at his leisure. Notice, first, the doctrines 
of the Old Testament. Observe the emphatic promulgation 
of God's first truth — the Divine unity. Deut. vi. 4 ; iv. 39. 
The self-existence of this Deity. Exod. iii. 14 : Deut. x. 
17 : Exod. xv. 11. He is the eternal and everlasting God. 
Gen. xxi. 33 : Deut. xxxiii. 27. He is the judge of all the 
earth. Deut. x. 17. He is holy. Lev. xix. 2. Faithful. 
Deut. vii. 9. He is the true God. Jer. x. 10. He is im- 
mutable. Mai. iii. 6 : Psalm cii. 26, 27. Omnipresent. 
Jer. xxiii. 23, 24 : Psalm cxxxix. 3. A prayer-hearing and 
a prayer-answering God. Psalm cxlv. 18, 19. Merciful. 
Isaiah lv. 7 : Micah vii. 18. He is just and righteous. 
Nahum i. 3 : Psalm xciv. 1 : Prov. xxiv. 12 : Psalm cxix. 
137. These texts might be multiplied; but where in all 
the world of heathenism can you find such a description of 
the Divine character ? Nothing of the kind can be found. 

The reasonableness and purity of Old Testament precepts 
are equally confirmatory of this Divine origin of Holy Scrip- 
ture. The love of God is enjoined. Deut. xiii. 4, 5 : Joshua 
xxiii. 11 : Psalm xxxi. 23. The fear of God leading to 
obedience required. Eccles. xii. 13. The necessity of sin- 
cerity and purity. Psalm li. 17. Not only is this pure and 
sublime morality taught, it is exhibited as actually expe- 
rienced : Abraham, Isaac, and the elders are represented as 
fearing God; (Gen. xxii. 12; xxxi. 42; xlii. 18;) believing 
in him, trusting in his promises, and obeying his voice : 
(xv. 6; xxii. 18; xxvi. 5.) Such also was the experience 
of the Psalmist : (lvi. 4 ; lxii. 5.) Resignation to the will 
of God is exemplified. Job i. 21; ii. 10. These are but a 
very few instances out of many ; but they sufficiently indi- 
cate the pure, spiritual, and effective teaching of the Old 
Testament. Our space prevents us from doing more than 
simply observing that the value of this evidence might be 
greatly enhanced by a reference to the teaching of these 
Scriptures respecting a future state, the promised Redeemer, 
and the moral code of the Hebrews. 

We have now to notice the doctrines and precepts of the 



INSPIRATION OF THE SCRIPTURES. 59 

New Testament as an evidence of its inspiration. Here we 
must give precedence to the character of Christ. On this 
subject the language of eulogy is out of place. The mind, 
temper, and entire demeanor of Jesus are, by every right- 
minded observer, felt to be Divine. Friends and foes have 
all united in the testimony of those who heard and saw him : 
"Never man spake like this man." "No man can do the 
works that thou doest except God be with him." Our brief 
review of the doctrines of the New Testament must mainly 
refer to the grand object of the new-covenant dispensation ; 
namely, the means of a sinner's restoration to the favor of 
God. This is not done by any of the means suggested by 
human ingenuity. God is not represented as ignorant or 
careless of the morals of mankind : on the contrary, he is 
called the lioly Father. John xvii. 11. The Son is He that 
is holy ; (Rev. iii. 7 ;-) and the Holy One of God. Mark i. 
24. The Divine Spirit is emphatically and constantly termed 
the Holy Ghost. Matt. i. 18 : Mark i. 8 : Luke iii. 16 : 
John i. 33. And the Triune Jehovah is the thrice Holy 
Lord God Almighty. Hev. iv. 8. And consequently God is 
represented as removed to an infinite distance from sinful 
man, who, in his state of enmity and alienation, is the object 
of his wrath and condemnation. Eph. ii. 13 : John iii. 36 : 
Eph. v. 6 : Col. iii. 6. In accordance with these statements, 
the future punishment of impenitent sinners is described as 
being certain and infinite. James i. 15 : 1 John iii. 8 : Matt, 
xviii. 8; xxv. 41, 46: Mark ix. 44, 46, 48. Yet from all 
this depth of sin and danger, salvation is provided in Christ 
Jesus. 1 Cor. xv. 3 : Titus ii. 14 : Rom. iv. 25 : Heb. ii. 
9 : 1 John iv. 10 : Acts xx. 28 : Eph. i. 7 : Rev. v. 9. 
This redemption is represented as efficacious in the removal 
of sin. Matt. xxvi. 28 : Acts xiii. 38 : Eph. i. 7. Conse- 
quently, penitent sinners believing in Christ are pardoned and 
reconciled to God; (Acts xiii. 39 : 1 Cor. vi. 11 : Rom. iii. 
24: 2 Cor. v. 18, 21: Eph. i. 6;) are sanctified to God; 
(Heb. x. 10: 1 Cor. vi. 19: Titus iii. 5;) and are finally 
saved from eternal death unto eternal life. John iii. 16 : 1 
Thess. i. 10 : Rom. v. 9 ; vi. 23 : 1 John v. 11 : Acts iv. 12. 
These doctrines, when fairly considered in their purity, har- 
mony, adaptation to the circumstances of man, and in their 
accordance with the wisdom, justice, and love of God, will be 



60 ELEMENTS OE DIVINITY. 

found such as never could have been contrived by men, much 
less by wicked men. But if they were not so contrived, 
they are the work of God, and therefore glorious proofs of 
the Divine inspiration of the sacred records. 

The Divine inspiration of the Bible may be further argued 
from the wonderful harmony and connection which is found 
to exist between the several books of which it is composed. 

If our limits would allow, this might be very easily shown 
to present one of the most astonishing features which even 
the Bible presents to our view. Here we have many separate 
and distinct literary productions, written by different persons, 
in distant countries, stretching over a period of sixteen hun- 
dred years. Yet although in the authors of these books may 
be perceived a great difference of character, education, and 
external circumstances, we find their productions making 
one harmonious whole. The history, poetry, philosophy, 
ethics, narratives, and epistles, all combine into one object 
and end • and present to us no contradiction, scarcely even a 
discrepancy. In the exercise of merely human ingenuity, 
this could not have occurred. 

The marvellous preservation of the books of Scripture is 
another proof of their Divine inspiration. Here we have the 
Old Testament Scriptures all written prior to the year 400 
B. C. ) and yet they are preserved in all their integrity to 
our day. To see the full effect of this marvel, look at the 
fate of literary remains in the surrounding countries. Assy- 
ria, Babylon, Media, Persia, Phenicia, Tyre, Egypt, and Car- 
thage were all learned and powerful states, which flourished 
during a very long period. That they had a varied litera- 
ture, we know ; since fragments of it have come down to us. 
Yet it is remarkable that in no case has any thing but frag- 
mentary matter been saved : not one single entire book of 
any nation, or of any kind, has outlived the destruction of 
those mighty empires. A learned scholar, now removed by 
death, recently exerted himself most zealously to collect all 
the authentic literary remains of these several countries and 
kingdoms ; and he gave them to the world in two languages 
in two hundred and eighty octavo pages. So that in little 
more than one hundred pages, in which each of those sets of 
fragments is comprised, you may read all that remains of 
the literary treasures of all of those countries. But in 



INSPIRATION OF THE SCRIPTURES. 61 

Palestine, located in the midst of these nations, and with its 
people exposed to all the vicissitudes to which others were 
subjected, we have the Old Testament books, written during 
a period of twelve hundred years, preserved in all their purity 
and completeness. Does not this manifestly display the finger 
of God ? 

The adaptation of the Scriptures to promote the best inter- 
ests of mankind, and the superiority of the gospel-scheme 
over every other religion known among men, might be urged 
as additional proof; but we cannot further extend evidence 
in support of a position which, I am sure you will admit, has 
been abundantly established. On the contrary, I have no 
doubt that, with me, you are prepared to bless God that 
we have such varied, complete, and convincing proofs that 
the Bible is indeed the inspired truth of God, given by the 
Holy Ghost through holy men for the manifestation of his 
will to mankind. 

We have only briefly to add that this holy record is a full, 
sufficient, and perfect rule of faith and morals. 

This follows from what has been previously established. 
It is the great purpose, and in fact the only one, for which 
its Divine inspiration is so clearly and fully authenticated. 
If it had been the intention of God to rear up any other or 
a higher standard of truth, such demonstrative evidence of 
Divine origin would have been better employed in attesting 
the authority of that higher standard. But it is not so. 
The ministers of Christ, whilst urging on their hearers these 
holy truths, should be reverently heard, and regarded as the 
ambassadors of Christ. But no man has a right to place his 
decision in contradiction to the plain teaching of the Bible ; 
for no man can give such proof of his inspiration and authority 
to propound the Divine will as the Bible itself affords. 
The Papists are therefore in this course condemned by reason, 
as they are also by Scripture. 

In reference to all these kinds we may, with some modifi- 
cation, adopt what St. Paul says of one of those " spiritual 
gifts" which were objects of " desire" to the early disciples : 
" Tongues are for a sign, not to them that believe, but to 
them that believe not." The preceding evidences are not 
without interest to yourselves, but are far more useful and 
important to " the ignorant and to them who arc out of tho 



62 ELEMENTS OF DIVINITY. 

way;" "with whom," like the compassionate High-Priest of 
your profession, "you can reasonably bear," as the margin 
reads. Heb. v. 2. They also occupy a considerable place in 
that " sound doctrine" by which you " may be able both to 
exhort and to convince the gainsayers ;" (Titus i. 9 ;) and 
they are subjects with which the carnal mind considers itself 
capable of grappling. 

But there is another kind, to which we may apply the con- 
cluding words of St. Paul : " Prophesying serveth not for 
them that believe not, but for them who believe." 1 Cor. 
xiv. 22. It is the weighty evidence of every Christian's 
personal experience. To those who " have obtained like pre- 
cious faith with yourselves," you may always speak with 
freedom of "the deep things of God;" but they are topics 
which "the natural man" cannot entertain; "for they are 
foolishness unto him ; neither can he know them, because 
they are spiritually discerned." Concerning the occasional 
introduction of these into your discourses, you must be 
governed by the caution of our Divine Legislator : " Give 
not that which is holy unto the dogs, neither cast ye your 
pearls before swine." After a man is deeply convinced of 
the sinfulness of his nature, he is led by the Good Spirit to 
" search the Scriptures" for " everlasting life," and soon 
obtains the fulfilment of that promise : " If any man will do 
the will of him that sent me, he shall know of the doctrine, 
whether it be of God, or whether I speak of myself." John 
vii. 16, 17. He finds that " God hath set forth Christ Jesus 
to be a propitiation through faith in his blood, to declare his 
righteousness for the remission of sins that are past, through 
the forbearance of God ; that he might be just and the justi- 
fier of him that believeth in Jesus." Rom. iii. 25, 26. On 
this " propitiation" he is induced believingly to rely for sal- 
vation. " Confessing with his mouth the Lord Jesus, and 
believing in his heart that God hath raised him from the 
dead," he enters at once on a course of holiness, happiness, 
and salvation. You have passed through this process, and 
can recollect the time when you addressed your fervent 
thanksgivings to the Saviour of men, in the words of the 
poet : 

j "To me, with thy dear Name, are given 

Pardon, and holiness, and heaven." 



INSPIRATION OF THE SCRIPTURES. 63 

Pursuing this study of the Holy Scriptures, you went on 
your way rejoicing, and were soon enabled to add your hearty 
testimony to that of David, in commendation of them : " The 
law of the Lord is perfect, converting the soul : the testimony 
of the Lord is sure, making wise Ihe simple. The statutes 
of the Lord are right, rejoicing the heart: the commandment 
of the Lord is pure, enlightening the eyes. The fear of the 
Lord is clean, enduring for ever : the judgments of the Lord 
are true and righteous altogether. More to be desired are 
they than gold, yea, than much fine gold : sweeter also than 
honey and the honeycomb. Moreover, by them is thy servant 
warned; and in keeping of them there is great reward. " 
Psalm xix. 7-11. You found them most admirably suited to 
all the varying circumstances of your lives, and to the 
fluctuations of feeling in your renewed hearts. From your 
own experience, you discovered that "all Scripture is given 
by inspiration of God, and is profitable for doctrine, for 
reproof, for correction, for instruction in righteousness : that 
the man of God may be perfect, thoroughly furnished unto 
all good works// 2 Tim. iii. 15-17. You found this " word 
of God's gsace able to build you up, and to give you an 
inheritance among all them who are sanctified/' Acts xx. 
32. And now, enjoying the favor of God, you find your 
heaven on earth begun. You are enabled to "rejoice ever- 
more, to pray without ceasing, and in every thing to give 
thanks/' Thus, in corroboration of the other unanswerable 
arguments for the truth of the Divine records, you have the 
convincing evidence of your own consciousness that they are 
adapted to all the wants of sinful human nature. Viewing 
the whole range of Divine evidences in favor of Christianity, 
you may gladly declare, with our Christian poet ; concerning 
both the Saviour and his holy word : 

" Salvation in that Name is found, 
Balm of my grief and care — 
A med'cine for my every wound : 
All, all I want is there." 

Here, then is our fountain, our storehouse, our teacher. 
Let us " search the Scriptures :" " in them we have eternal 
life :" they can "make us wise to salvation through faith which 
is in Christ Jesus." Let us not be satisfied with selecting a 



64: ELEMENTS OF DIVINITY. 

portion from these sacred pages, in order to make it a peg on 
which to hang a series of our own thoughts, or a centre 
around which to collect a certain amount of our judgment 
and research. Let us rather so fully enter into the teaching, 
spirit, and object of these sacred pages that we may richly 
embody biblical truth in all our discourses, use its motives as 
our arguments, and diligently labor to carry into accomplish- 
ment its purposes of mercy in the salvation of men. 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 65 



LECTUEE II. 

THE HISTORICAL BOOKS OF THE OLD TESTAMENT. 

The Old Testament is naturally divisible into two great 
sections — the historical, and the poetical and prophetical 
books. This arrangement shall therefore be adopted ; and 
our attention in the present discourse will be directed to the 
analysis of the Pentateuch and the other historical books of 
the Old Testament. 

In the prosecution of this task, we are first presented with 
the writings of Moses. From their magnitude, constituting, 
as they do, nearly one-fifth of the entire Scriptures, as well 
as from their importance, in communicating to us the only 
authentic account we have of creation and of the history of 
the world during the first three thousand years of its his- 
tory, and introducing to us an acquaintance with the origin, 
object, and nature of the Hebrew theocracy, these can 
scarcely be overestimated by the biblical student. Our first 
attention shall be directed to the inspired author of these 
ancient books. 

Moses was the son of Amram and Jochebed, both of the 
tribe of Levi, and was born during the heat of the persecu- 
tion which was carried on against the Hebrew settlers in 
Goshen by the reigning Pharaoh of Egypt. It is a remarka- 
ble fact that the name of this great man should perpetuate 
throughout all time a significant memorial of his deliverance 
from the destruction to which the infamous decree of the 
tyrant had consigned all the male infants of the Hebrew 
race. Preserved in so wonderful a manner, and brought up 
at Pharaoh's court, he received an education suitable to the 
rank into which he had been adopted ; and under this culture 
his great natural endowments were developed, and he became, 
as we are informed, learned in all the wisdom of tho Egyp- 
tians. Forty years of the early part of the life ol such a 



OQ ELEMENTS OF DIVINITY, 

man as Moses, employed under circumstances so favorable for 
the attainment of knowledge, would do much to give to the 
powers of his mind the fullest strength and maturity. But, 
although a careful recognition of his advantageous position 
is quite proper, and may lead us more clearly to understand 
and account for some remarkable features in the character of 
the Hebrew legislator, the learning of Moses is not the only, 
nor even the principal, excellence which he displayed through- 
out his public life. Moses was preeminently a holy man. 
It is indeed a most remarkable circumstance that, notwith- 
standing his Egyptian education, he seems, of all the men of 
his day, to have most clearly apprehended the ultimate issue 
of redeeming love in the salvation of man. The manner in 
which St. Paul, writing under the plenary influence of the 
Holy Spirit, speaks of the views and motives which influenced 
the conduct of Moses, is most remarkable : " By faith Moses, 
when he was come to years, refused to be called the son of 
Pharaoh's daughter; choosing rather to suffer affliction with 
the people of God, than to enjoy the pleasures of sin for a 
season ; esteeming the reproach of Christ greater riches than 
the treasures in Egypt; for he had respect unto the re- 
compense of reward. By faith he forsook Egypt, not fearing 
the wrath of the king; for he endured, as seeing Him who 
is invisible. Through faith he kept the passover, and the 
sprinkling of blood, lest he that destroyed the firstborn 
should touch them. By faith they passed through the Red 
Sea as by dry land." Heb. xi. 24-29. But great and good 
as Moses proved himself to be, whilst engaged, under God, 
in leading the Hebrews out of Egypt, conducting them 
through the wilderness, and rearing up the whole fabric of 
their civil and ecclesiastical institutions, it is to the Penta- 
teuch that we are to look for the greatest monument of his 
wisdom and piety. 

It does not appear that Moses divided his work into five 
books, or that such division was ever recognized by the an- 
cient Jews : they generally called it "the law," or " the law 
of Moses." And as the term Pentateuch, literally " five 
books," as well as our names of "Genesis," "Exodus," 
" Leviticus," "Numbers," and " Deuteronomy," all evidently 
come from the Greek, it can scarcely be doubted that the 
division and the names of the several books were given by the 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 67 

first translators of the Hebrew Scriptures into Greek. This 
surmise is strongly supported by the fact that Josephus, who 
wrote during the apostolic period, speaks of the five books 
of Moses; while, in the Jewish manuscripts, the Pentateuch 
to this day forms but one roll or book. 

The authorship of this portion of Holy Scripture is not 
left to be established by induction, or any indirect evidence : 
it is distinctly asserted. From Exodus xvii. 14, we learn 
that Moses was commanded to write an account of the defeat 
of Amalek in a booh. This mode of expression clearly 
proves that the record of this conflict and victory was only 
intended to form one element of a lengthened account, with 
which the reader is supposed to be acquainted. On several 
other occasions Moses alludes to his composition of a narra- 
tive of events, and of sacred and civil institutions. Exod. 
xxiv. 4, 7; xxxiv. 27, 28: Num. xxxiii. 2: Deut. x. 4; 
xxviii. 58. Moses is indeed asserted to be the author of the 
whole work. Deut. xxxi. 9, 24. 

Various objections have been urged against the Pentateuch 
as the work of Moses. Most of these are so puerile as to be 
unworthy of serious notice : such as its speaking of Moses in 
the third person; its containing portions of more ancient 
writings; and the supposed infancy of the art of writing at 
this time. Of the first, it is sufficient to say that later 
Scripture writers do the same thing, as well as the most 
eminent profane authors; such as Xenophon and Caesar. 
Respecting the second, nothing is more centain than that 
Moses, if he found preexisting records or genealogical tables, 
which he knew to be true, might have incorporated them 
into his history, without any impeachment of its genuineness. 
In this case, the plenary inspiration under which he wrote 
would teach him to include nothing but what was perfectly 
true, so that the inspired authority of the matter so selected 
would be the same as that of the original composition. 
There was a time when the third objection was paraded with 
great force. But the rapid increase of knowledge respecting 
the early history of the world during the past half century 
has completely set it aside. The unfounded notion that 
letters were unknown before the time of Moses, which 
obtained so generally in former ages, is now scarcely main- 
tained by any well-informed person. Indeed, the presump- 



(58 ELEMENTS OF DIVINITY. 

tion is that letters and learning have been in use from the 
beginning. 

Our further investigation of the Mosaic writings will be 
directed to an analysis of the several books. 

The first Book of Moses is called Genesis. This is the 
term applied to this portion of Scripture in the Septuagint : 
it means " the book of the generation" or "production/' an 
appellation given to it on account of its containing a history 
of the origin of all things, and an outline of the earliest history 
of the world. It is clearly divisible into two main parts: 
one being of a general kind, the other directed to a special 
and limited purpose. The first part is contained in chapters 
i.-xi., and gives an account of creation, and an outline of the 
history and religion of the human race from the creation to 
the days of Abraham. The second part, which occupies the 
remainder of the book, is charged with the communication 
of the history of the progenitors of the Hebrew nation. 
These parts, however, naturally combine into one harmonious 
whole, as the chief aim which pervades the work is to show 
how the theocratic government, subsequently founded by 
Moses, was rendered possible and necessary. The book, 
therefore, takes its starting-point from the primeval unity of 
the human race, and their original relation to God ; and pro- 
ceeds thence to the interruption of that relation by the 
appearance of sin, which gradually and progressively wrought 
an external and internal division of the human family. 

Proceeding onward from the historical detail of this great 
defection from God, and all its accompanying circumstances 
and consequences, we have a brief and general account of 
the progressive rebellion of the world against its Lord, until 
it was filled with violence, and prepared, by a consummation 
of its guilt, for judicial destruction. In this rapid sketch of 
primitive history, there are a few facts which stand out so 
prominently that they require a passing notice. It should 
be remarked that, after the sin of our first parents, the next 
transgression recorded as having taken place is that which is 
generally regarded as of the highest turpitude — murder ; and 
that the murder of a brother. How clearly this proves that 
mankind were not schooled into crime through successive 
ages of deterioration ! On the contrary, human nature had 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 69 

no sooner become alienated from God by wicked works, than 
it was prepared to plunge into the deepest abyss of moral 
impurity. This disposition to violence continued with the 
progressive increase of population, until the earth was filled 
with its crimes. There was, however, one peculiar develop- 
ment of this brutal spirit which is noticed by the sacred 
writer, and which deserves especial attention as having 
tended in an eminent degree to fill up the cup of iniquity 
of the old world : I allude to the forcible seizure of women 
for the gratification of the lustful desires of great and power- 
ful men. 

Lamech led the way in this career of iniquity, by violating 
the primitive law of the Creator, and introducing into the 
world all the moral evil and fearful consequences of polyga- 
my ; and was, for this crime, thought to be exposed to the 
punishment apprehended by the first murderer. Gen. iv. 
23, 24. As the numbers of mankind increased, the same 
sin was repeated, especially by the sons of the great, powerful, 
and mighty men. These " saw the daughters" of meaner 
persons, " that they were fair; and they took them wives of 
all which they chose." Gen. vi. 2. Their unbridled desires 
were let loose ; they put no limit to their violence and lust ; 
and this lewdness became so general, that " the Lord said, 
My Spirit shall not always strive with man;" and the general 
deluge was in consequence appointed. These evils were 
probably aggravated by the continuance of the whole antedi- 
luvian population as one undivided community. 

The deluge is clearly placed before us as not only a great 
miracle, or rather a series of the most stupendous miracles ; 
it is also plainly described as the result of the Divine judg- 
ment against sin; and in each aspect this terrible infliction 
stands out as an event worthy of deep and serious inquiry 
by the student of the Holy Scripture. 

Following the general history of Moses into the postdilu- 
vian world, we are first impressed with the merciful interpo- 
sition of God toward this second human family, in his gra- 
cious covenant with Noah, and the revelation of his promise, 
sealed as it was by the rainbow-sign, that the world should 
be no more destroyed by water. We next obtain from this 
account intimations which, considered in connection with 



70 ELEMENTS OF DIVINITY. 

other scriptures, place it beyond a doubt that after the flood 
it was divinely appointed that, as soon as a sufficient popula- 
tion was produced, the several tribes should separate, under 
the direction of their patriarchal chiefs, and occupy the dif- 
ferent parts of the globe ; that, by this means, the fearful 
moral deterioration which occurred in the antediluvian world 
might be avoided. We are with equal brevity informed that 
an attempt was made, by a great confederacy and rebellion, 
to resist this divinely-appointed dispersion, and this attempt 
was defeated, and the dispersion enforced by the miraculous 
confusion of tongues at Babel. We are by these means made 
acquainted with the origin of all the great primitive nations, 
and can easily trace up most of these to that branch of Noah's 
family from which it descended. 

Our limits forbid further remark on this period of the his- 
tory ; but it must not escape observation, that, if the Mosaic 
narrative is true, then it follows that humanity began its 
career in immediate union, fellowship, and converse with 
God; that these glorious privileges were forfeited by sin; 
but that, through the announcement of a promised Redeemer, 
a way of faith was opened to man, by which he was again 
permitted to have access to God, and to know and to do his 
will. Men of science and philosophy may labor by induc- 
tions to explain away or to mystify these essential facts ; but 
we can never too clearly apprehend them, or too earnestly 
insist upon them. They lie at the foundation of our faith, 
and must be received by all who hold the certain verity of 
God's revelation- to man. 

The paramount importance of the events recorded in the 
early part of the book of Genesis has justified a lengthened 
exposition : in respect of the other portion, we must be more 
brief. 

This section of the book contains a history of the patri- 
archal Church. It begins with an account of the call of 
Abraham ; (chap. xi. :) the announcement that in him " all 
the families of the earth" should be blessed ; (xii. :) hiK 
journeying with Lot, and their separation; (xiii. :) the war 
of the Pentapolis ; (xiv. :) the personal history of Abraham 
continued, with further revelations and promises made to him 
as the progenitor of the Messiah — circumcision instituted; 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 71 

(xv.-xvii. :) the appearance of the Lord, accompanied by 
two angels, to Abraham — his intercession for Sodom, and its 
ruin — the preservation of Lot and his daughters; (xviii., 
xix. ;) the further history of Abraham — birth of Isaac- 
Abraham's trial — death of Sarah — arrangements for the mar- 
riage of Isaac; (xx.-xxv. :) the history of Isaac, and birth 
of his two sons; (xxvi. :) Jacob and Esau; (xxvii. :) the 
history of Jacob ; (xxviii.-xxxv. :) the descendants of Esau ; 
(xxxvi. :) the history of Jacob resumed — Joseph sold into 
Egypt — incest of Judah — the sufferings and elevation of 
Joseph — his interviews with his brethren — he makes himself 
known to them — Jacob goes down into Egypt; (xxxvii.- 
xlvii. :) the prophecies, death, and burial of Jacob — the 
death of Joseph — his faith ; (xlviii.-l.) 

If it were necessary to notice the objections which have 
been made to the authenticity of this book, it might easily be 
shown that its truthful character cannot be impugned with 
any hope of success. It is, in fact, so frequently referred 
to in the subsequent books of Scripture, that it stands sus- 
tained by all the evidence which proves the truth of the 
sacred volume. The objections which have been so inge- 
niously urged against it by many learned and skeptical authors 
are little more than mere cavil, and admit of an easy and 
satisfactory solution. 

Nor can any thing be more absurd than the far-fetched 
efforts which have been put forth to show that an important 
portion of this book is allegorical, mythological, or un histori- 
cal in its character. For these suppositions there is not the 
slightest ground. On the contrary, the Book of Genesis is 
strictly historical and religious. If, occasionally, its writer 
departs from strict historical statement, it is to communicate 
some important religious truth. It is, in fact, a glorious 
revelation of the origin of all things ; of man's primitive 
history; the early corruption of manners and disorganization 
of society ; the deluge; the rebellion of Nimrod; the miracu- 
lous confusion of tongues, and consequent dispersion; the 
progenitors of the great primitive nations; and the founda- 
tion laid in patriarchal history for the Hebrew theocracy, and 
the ultimate redemption of mankind. These subjects here 
pass under our review, in language at once simple and sub- 



<z 



ELEMENTS OF DIVINITY. 



lime, and with an authoritative truthfulness which must be 
appreciated by every honest and serious reader. In fact, he 
who has been taught to read this book with attention will 
know more of the interesting and important elements of 
man's primitive history, than all the sages of the ancient 
heathen world possessed. 

Besides these important elements of instruction, the Book 
of Genesis is invaluable for affording information respecting 
the age of the world, and that period of time when human 
history began. The chronology of the Book of Genesis is a 
most important portion of the teaching of this part of Sacred 
Scripture, and deserves the most serious attention. But this 
subject is beset with difficulties proportioned to its impor- 
tance. We have the Pentateuch in three versions which 
have been handed down to us from very ancient times. They 
are, 1. The Samaritan version, w r hich was anciently used by 
the people whose name it bears: 2. The Hebrew; and, 3. 
The Septuagint or Greek version, w T hich was translated from 
the Hebrew in Egypt about the year B. C. 280, and was at 
the time declared by the Jews to be a perfect rendering of 
their own Scriptures. Besides these ancient copies of Scrip- 
ture, we have a Hebrew chronology in the writings of Jose- 
phus. The following Tables give the chronology of this 
period according to these authorities. 

TABLE NO. 1. 

THE GENERATIONS OP THE ANTEDILUVIAN PATRIARCHS. 



Adam 

Seth 

Enos 

Cainan 

Mahalaleel 

Jared 

Enoch 

Methuselah 

Lamech 

Noah at the Flood. 

To the Flood 



Lived before the 


After the birth of 


Total length 


birth of eldest son. 


the eldest son. 


of life. _ 


Heb. 


Sam. 


Sep. 


Jos. 


Heb. 


Sam. 


Sep. 


Jos. 


Heb. 


Sam. 


Sep. 


Jos. 


130 


130 


230 


230 


800 


800 


700 


700 


930 


930 


930 


930 


105 


105 


205 


205 


807 


807 


707 


707 


912 


912 


912 


912 


90 


90 


190 


190 


815 


815 


715 


715 


905 


905 


905 


905 


70 


70 


170 


170 


840 


840 


740 


740 


910 


910 


910 


910 


65 


65 


165 


165 


830 


830 


730 


730 


895 


895 


895 


895 


162 


62 


162 


162 


800 


785 


800 


800 


962 


847 


962 


962 


65 


65 


165 


165 


300 


300 


200 


200 


365 


365 


365 


365 


187 


67 


187 


187 


7S2 


653 


782 


782 


969 


720 


969 


969 


182 


53 


188 


182 


595 


600 


565 


595 


777 


653 


753 


777 


600 


600 


600 


600 


















1656 


1307 


22iV2 


2256 


1 

















HISTORICAL i±CClLi5 0? THTC OXT> TESTAMENT. 73 

TABLE NO. 2. 

THE GENERATIONS OF THE POSTDILUVIAN PATRIARCHS. 



Sbcm after tho Fleod.. 

Arphaxad....*. 

Cainan 

Salah 

fiber...! 

Peleg 

Reu 

Serug 

Nahor 

Terah 



Lived before tbe 


After tbe 


Total length 


birth of eldest son. 


birth of tbe 
eldest son. 


of life. 


Heb. 


Sam. 


Sep. 


Jos. 


Heb. 


Sam. 


Sep. 


Heb. 


Sam. 


Sep. 


2 


2 


2 


12 


500 


500 


500] 


eoo 


600 


600 


35 


135 


135 
130 


135 


403 


303 


403 
330 


. 438 


43S 


538 
460 


30 


130 


130 


130 


403 


303 


303 


433 


433 


433 


34 


134 


134 


134 


430 


270 


270 


464 


404 


404 


30 


. 130 


130 


130 


209 


109 


209 


239 


239 


339 


32 


132 


132 


130 


207 


107 


207 


239 


239 


339 


30 


130 


130 


132 


200 


100 


200 


230 


230 


330 


29 


79 


79 


120 


119 


69 


129 


148 


148 


208 


TO 


70 


70 


70 


' 135 


75 


135 


205 


145 


205 


292 


942 


1072 


993 















From these Tables it appears that, according to the He- 
brew, 1948 years elapsed from the creation to the birth of 
Abraham ; whilst the Samaritan gives 2249, and the Septua- 
gint 3334. 

The second book of the Pentateuch is termed Exodus, 
from the principal event which it narrates ; namely, the 
departure of the Israelites from Egypt. That it was the 
production of Moses, is undoubted. It not only has all the 
evidence, in favor of this judgment, which pertains to the 
whole Pentateuch, but the personal conduct and character 
of the Hebrew lawgiver are so interwoven with the structure 
of the account, as to leave no room for any other idea of its 
origin. 

This book begins to detail all that the Bible contains of 
the history of the Hebrew people.-. It must not, however, be 
regarded as an ordinary history of the origin of the Israel- 
itish nation ; for such it certainly is not. It contains, rather, 
a sketch of such portions of their actions, character, and 
progress, as were connected with, Or resulted from, the inter- 
positions of Jehovah on their behalf, and for the establish- 
ment of his theocratic government among them. 

The book opens with an account of the persecution of the 
Israelites by the king of Egypt ; and proceeds to state the 
4 



74 ELEMENTS O'Jb' DXVi^'J.TT. 

birth of Moses, his adoption by the daughter of Pharaoh, 
his interference on behalf of his oppressed brethren, his 
flight into Midian, and his call by Jehovah to be the instru- 
ment of the deliverance of the children of Israel. This 
section extends from the first to the sixth chapter. It is 
very clear that the whole of this part of the narrative is 
written so as to exhibit, with the utmost clearness and force, 
the fact that the action of Moses in the government of Israel 
was not an instance of the influence of an energetic and 
powerful mind over inferior men, nor an ordinary case of the 
appointment of an eminent individual to the direction of 
public affairs ; but a special and immediate selection, by God, 
of this person to the work to which he called him. It was, 
therefore, not the choice of Moses, nor his self-will, not his 
great talents, nor his eminent ability, which gave him his 
position ) but the direct appointment of Jehovah. Thus the 
public life of Moses arose, not from the ordinary impulses 
and feelings which generally influence national leaders, but 
from a continued pious obedience to God. We shall never 
clearly apprehend the character of the Hebrew lawgiver, nor 
the respect due to the institutions which he introduced, 
unless we fully recognize this Divine vocation, and the pious 
and devoted submission of this great man to the will of God. 
The seventh chapter is a new section of the book, which 
extends to the fifteenth. This exhibits in detail God's con- 
troversy with the oppressors of his people, and more especially 
with the gods of Egypt. Here, indeed, begins the real his- 
tory of the Israelites, as the elect people of Jehovah. No- 
thing can exceed the imposing grandeur of this scene. Here 
all the pride and power of an ancient and martial nation, 
sustained, to the utmost, by all those diabolical agencies 
which originated and continued to maintain heathenism as a 
deep spiritual rebellion against God, are confronted, chal- 
lenged, and prostrated, before the word of the true Lord of 
earth and heaven. Day after day the contest continues : at first 
the miracles of Moses are imitated ; but this soon ceases, and 
Egypt bows under the successive- strokes of Almighty Power, 
until at length, at the Passover, we see the annihilation of all 
worldly might, and the helpless prostration of demon energy ) 
whilst, on the other hand, as an eminent author has observed, 
" it is the celebration of the birthday of the people of God." 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 75 

This section closes with a magnificent exultant ode, in cele- 
bration of the triumph of Israel over their foes. 

As the account of the persecution of the Hebrews can only 
be regarded as introductory to the great subject of the book, 
we are brought to the second important section of its contents 
at the opening of the sixteenth chapter. Here the emanci- 
pated Hebrews begin their march, under the direction of their 
divinely-appointed leader, toward the land which had been 
promised to their fathers. In the early part of this journey, 
contained in the sixteenth, seventeenth, and eighteenth chap- 
ters, the Lord evinces his care over his people, and his ability 
and willingness to protect and provide for them, by supplying 
them with manna and water, and by giving them the victory 
over the Amalekites, who fiercely assailed them whilst on 
their journey. 

"With the beginning of the nineteenth chapter the Divine 
legislation for Israel commences. The manner in which this 
economy is propounded deserves special attention. In five 
chapters (xix.-xxiii.) is detailed the intercourse between 
Moses and Jehovah in the mount, followed by a brief sum- 
mary of the laws which were enjoined. The solemnity and 
splendor of the scene here presented to our view are without 
parallel. God comes down to legislate for his people ; and 
every accompanying circumstance attests the reality of his 
presence. After this sublime introduction, the Decalogue is 
announced, standing at the head of the whole code, as con- 
taining the germ of the entire course of legislation; the 
further revelations of law being, in fact, developments of 
these ten commandments. 

This summary of the Divine law having been promulged 
upon it as the basis of their fealty and obedience, the people 
were called to enter into covenant with God. The manner 
in which this was done was particularly significant. The 
laws were written in a book, an altar was reared, a sacrifice 
offered, and Moses " took the book of the covenant, and read 
in the audience of the people ; and they said, All that the 
Lord hath said will we do, and be obedient. And Moses 
took the blood, and sprinkled it on the people, and said, Be- 
hold the blood of the covenant, which the Lord hath made 
with you concerning all these words." Chap. xxiv. 7, 8. 

The people having thus entered into covenant with the 



76 ELEMENTS OF DIVINITY. 

Lord, Moses went up into the mount to receive, on their 
behalf, further revelations from God. These embodied the 
whole arrangements for the tabernacle, its service, and, in 
fact, every thing relating to this religious economy. The 
central-point of this system was the dwelling of God in the 
midst of his people as their Lord and their King. To what 
extent the symbols and elements of the patriarchal faith were 
incorporated into this system, cannot now be fully ascertained. 
It is, however, certain that the cherubim stood as immediately 
connected with the Divine presence in the tabernacle as they 
did in Paradise ; that prior to the revelations of Sinai there 
existed amongst the Israelites a place which was regarded as 
the special seat of the Divine presence; (Exod. xvi. 33;) 
and that even in the time of Rebekah she could go " to 
inquire of the Lord," (Gen. xxv. 22,) and obtain an oracu- 
lar reply. Now the declaratory and typical character of this 
wide range of symbolism is made complete. Here, in the 
holy of holies, where the impeaching law meets the blood of 
atonement, the Divine presence rests, inhabiting the cherubim, 
and dispensing mercy to Israel through the appointed chan- 
nel of the high-priest. This is followed by a full description 
of the sacred sanctuary, symbolizing those blessings which, 
through the most holy place, were to flow to the subjects of 
the theocracy, and which was intended to serve as a perpetual 
memorial of the exalted destiny of Israel, and of the means 
by which it was secured. The court is next described, exhi- 
biting the participation of the people in those covenant 
blessings, and their sanctified approach to the Lord. The 
Divine instructions then proceed to point out the priests who 
were to officiate in this sacred sanctuary, with their various 
costumes, (chap, xxviii.,) and the manner of their appoint- 
ment; (xxix. ;) and then comes a minute account of the use 
and nature of the brass laver for sacred ablutions, the pre- 
paration of the perfume and anointing oil, and of other 
implements necessary for the service of the priests ; (xxx.) 
Then we have the appointment of men specially endowed by 
the Spirit of God for constructing the sacred tabernacle and 
all its furniture. Thence follows an account of specially 
appointed holy periods and services ; (xxxi.) These glorious 
revelations having proceeded tlius far, and the tables of stone, 
written by the finger of God. having been given to Moses, 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 77 

tlie whole progress of this legislation was suspended by a 
gross act of defection from God on the part of the Hebrews. 
Whilst Moses was detained in the mount, Aaron, at the 
instance of the people, made a golden calf, which they adored 
as the god that had brought them out of Egypt. The detail 
of this sin, which must be regarded as ominously prophetic 
of the future apostasy of the nation, and of its punishment, 
occupies two chapters : (xxxii., xxxiii.) The following 
chapters (xxxiv.-xl.) contain further revelations respecting 
law, and an account of the completion of the tabernacle, and 
of the manifestation of the Divine glory in connection there- 
with. 

This book is a most important portion of the Old Testa- 
ment canon. Its purely historical character is unquestiona- 
ble. Its relation of the route taken by the Hebrews from 
Egypt through the desert has been confirmed and illus- 
trated by all the researches of modern learning ; whilst the 
grand revelation of the Divine presence, confirmed and 
attested by those institutions which could only have risen up 
under such miraculous influence, are, in addition to other 
evidence, the surest guaranty that the physical miracles 
which it records were as real and as magnificent as they are 
stated to have been. The Book of Exodus, by its lucid and 
complete account of the establishment of the Hebrew theo- 
cracy, not only exhibits the broad and sterling basis of Old 
Testament faith, but also casts glorious light on the whole 
scheme of redemption. The student who wishes fully to 
comprehend the glory and harmony of gospel truth, will do 
well to study, in the light of the New Testament, the typical 
institutions whose origin and character are here recorded. 

Leviticus is the next section of the Pentateuch which 
comes under our consideration. It contains the further state- 
ment and development of the Sinaitic legislation. 

Before proceeding to give an analysis of the contents of 
this book, it may be observed that it is undoubtedly the 
production of Moses, and, what is of special consequence to 
remark, it is written in historical sequence. The several 
laws are therefore not presented to our view in any strict 
systematic arrangement, but in the chronological order in 
which they were revealed. 



78 ELEMENTS OF DIVINITY. 

This book has been divided into four parts. The first 
includes seven chapters, (i.— vii.,) and contains the laws 
respecting sacrifices. These are of five different classes: 1. 
The burnt-offering, (Lev. i.,) which was typical of Christ's 
sacrifice for sin. Heb. ix. 26 ; x. 14 : 1 John i. 7. 2. The 
meat-offering. Lev. ii. 8. The peace-offering, which seems 
to have a typical character of a two-fold nature : first, as 
prefiguring Christ's oblation of himself whereby he became 
our peace; (Eph. ii. 14-16: Acts xiii. 47: Heb. x. 9; ix. 
28 ;) and, secondly, our oblation of praise and thanksgiving 
to God. 4. Offerings made for sins of ignorance, which, 
being consumed without the camp, set forth Christ's suffering 
u without the gate/' that he might abolish the curse arising 
out of the primitive transgression ; so that " as by one man's 
disobedience many were made sinners, so by the obedience 
of one shall many be made righteous." Heb. xiii. 11-13 : 
Rom. v. 19. 5. The trespass-offering for sins knowingly 
committed, which typified the atonement made by Christ for 
the actual transgressions of all mankind. Isaiah liii. 10 : 2 
Cor. v. 21. 

The second part details the institution of the priesthood, 
and the appointment to this sacred office of Aaron and his 
sons. Lev. viii.-x. The essential feature of this priesthood 
was, that the priest was constituted a mediator between God 
and his people, and as such prefigured the mediatorial office 
of the great ii High-Priest of our profession, Christ Jesus." 
Heb. iii. 1. As, in the former instance, the wickedness of 
the people was severely punished, so now the disobedience 
of some of the priests was visited with signal marks of the 
Divine anger, in the case of Nadab and Abihu. 

The third part of this book contains laws concerning the 
purifications both of the priests and the people. Lev. 
xi.-xxi. 

The regulations here laid down with respect to leprosy can 
scarcely be read without strongly impressing the mind that 
they were designed to be allusive to the malignant and invet- 
erate nature of sin. We have here, also, in the institution 
of the great day of atonement, a clear typical representation 
of the atoning work of the Lord Jesus. Heb. ix. 7-12, 
24-26. This feast, in fact, formed the central point of the 
national religion. By it the whole nation was annually 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 70 

brought into the Divine presence, as convicted and con- 
demned on account of sin, and then as being pardoned, 
accepted, and blessed, through the atonement of the blood 
of sacrifice, so that the whole people were thus reconciled to 
God, and even the sanctuary itself purified. It was this, 
indeed, which gave effect to all the other sacrifices and puri- 
fications : here they all met and were made complete and 
efficacious. In the latter portion of this section (chaps, xviii., 
xix.) we find various admonitions and laws which were given 
to the Israelites respecting the necessity of their avoiding 
the practices and manners of the Canaanites, when they 
should be brought into the possession of the promised land. 
The priests were specially enjoined to lead the nation, by 
their good example, to avoid every Pagan usage, and to 
maintain their body in purity and free from all blemish and 
mutilation. 

The concluding part of the Book of Leviticus contains 
various laws concerning sacred festivals, vows, things devoted, 
and tithes. Chaps, xxii.-xxvii. 

The first of these chapters treats of the seven great festi- 
vals — the Sabbath, the passover, the feast of first-fruits, pen- 
tecost, the feast of trumpets, the great day of atonement, and 
the feast of tabernacles. In chapter xxiv. various ceremonial 
and judicial rites are enjoined. The following chapters 
contain a recapitulation of some laws previously given, 
and the promulgation of new regulations concerning vows, 
tithes, and things devoted, interspersed with prophetic pro- 
mises and threatenings, which have been wonderfully fulfilled 
in the history of the Hebrews. 

Before closing our notice of this book, we must note the 
peculiar character of chapters xxv. and xxvi. These por- 
tions are undoubtedly prophetical, and are not only important, 
regarded simply in this aspect, but such communications also 
prove that the Jewish lawgiver had not merely an external 
aim in the promulgation of his code, but that his law had a 
deeper purpose and a more spiritual object than appeared on 
the surface of this ceremonial legislation ; that, in fact, Moses 
understood, to a great extent, the true relation of his institu- 
tions to the general economy of redemption ; and that, en- 
lightened by the prescient Spirit of Jehovah, he saw far beyond 
his own day into the history and fate of the Hebrow people. 



80 ELEMENTS OF DIVINITY. 

The Book of Numbers is the fourth of the Pentateuch. 
Its name, in the Greek, Latin, and English versions, is taken 
from the prominence given to the narrative, contained in 
chapters i.-iii., of the numbering of the people of Israel. 
This section of the Mosaic writings continues an account of 
the Sinaitic legislation, and the history of the Israelites 
during their sojourn in the wilderness. The alternations of 
the writer from the revelation of law to the narrations of 
history, and thence, again, to the communication of the 
Divine purpose respecting the destiny of his people, followed, 
again, by further historical records of the Hebrews, have 
given this book the appearance of a compilation of several 
tracts : a circumstance which has induced some critics to 
endeavor to resolve it into separate fragments and documents ; 
but this attempt has altogether failed. The scope, contents, 
and unity of the book will be seen from the following- 
analysis. 

The first part contains the census of the Israelites. This 
may be noticed under two heads : 1. The numbering of the 
twelve tribes, and the arrangement of them into regular order 
as a military camp. Chaps, i., ii. 2. The sacred or eccle- 
siastical census of the Levites, their appointment to the holy 
office, and an account of their duties in the tabernacle : 
(iii., iv.) 

This enumeration of the Israelites is not only important, 
as having furnished a substantial basis for preserving the 
certain genealogy of Messiah, and for keeping this people in 
a state of entire separation from their idolatrous neighbors ; 
it also showed to them, as it does to us, the wonderful manner 
and extent to which the promises that God had made to 
Abraham, Isaac, and Jacob, respecting the rapid multiplica- 
tion of their posterity, had been fulfilled. Here, also, are 
introduced the laws respecting the redemption of the first- 
born, who are substituted by the Levites, in special consecra- 
tion to God. 

The second part contains the institution of various legal 
ceremonies; the purification of the camp by the removal 
from it of all persons ceremonially unclean, and the trial by 
the waters of jealousy; (chap. v. :) the institution of the 
Nazarite ; (vi. :) oblations made to the tabernacle ; (vii. :) 
the consecration of the Levites; (viii. :) the celebration of 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 81 

the passover; (ix. :) regulations respecting the camp during 
the journeyings of the people; (x.) 

The third part contains a history of the progressions of the 
Israelites from Sinai to the plains of Moab, including the 
appointment and conduct of the spies, and the rebellion of 
the people on receiving their report. 

This portion of the book has been usually divided into 
eight sections, according to the several murmurings of the 
people. 

The first of these took place at Taberah, on account of the 
length of the way ; and was punished by a destructive fire. 
Chap. xi. 1-3. In the second instance, they complained 
that they loathed manna; when they were punished with a 
miraculous -supply of quails, accompanied by a pestilence. 
•Verses 4-35. This was followed by a singular instance of 
infidelity — the murmuring of Aaron and Miriam against 
Moses ; when Miriam was smitten with leprosy, and restored 
at the intercession of her brother. Chap. xii. The next 
case, the murmuring of the people at Kadesh-Barnea, may 
be justly considered as the turning-point of early Hebrew 
history. Hitherto they had been brought by the gracious 
provision and protection of God, their ecclesiastical economy 
was complete, and they had received so many proofs of the 
Lord's power to help and save them, that they were now in 
circumstances in which they should have been prepared to 
take possession of that good land which God had promised to 
their fathers. Between sixteen and seventeen months had 
elapsed since the host of Israel had left Egypt : they were 
now arrived at that part of the desert which bordered on 
Palestine, some distance to the south of Beersheba, when 
twelve chosen men, one from each tribe, were sent to journey 
through the country, and to bring back a report of the state 
and condition of the land and its inhabitants. The spies 
were occupied during forty days in this exploration : after 
which they returned, bringing with them an immense cluster 
of grapes, as a sample of the fruits which the land produced, 
and assuring their brethren that it flowed with milk and 
honey; but they at the same time gave such a description 
of the giant stature of the inhabitants, of their walled cities 
and military power, that it produced a general conviction that 
attempts to subdue them would be utterly useless. Caleb and 
4# 



52 ELEMENTS OE DIVINITY. 

Joshua, two of the spies, faithfully resisted the statements 
and conclusion of their colleagues \ but their efforts were 
unavailing. Indeed, so strangely and powerfully were the 
people excited, that these two faithful men scarcely escaped 
being stoned by the incensed multitude. This rebellion was 
stayed only by the appearance of the glory^ of the Lord in 
the door of the tabernacle, when. he declared his purpose 
that, in consequence of their sin, the whole adult population 
of Israel, excepting only Caleb and Joshua, should die in 
the wilderness, but that their children should enter into the 
promised land. So fearfully was the Lord's purpose frus- 
trated respecting his elect people, that they whom he had 
taught, and trained, and borne as on eagles' wings, perished 
in the wilderness. In consequence of this Divine appoint- 
ment, the course of march was changed, and the host of- 
Israel passed on toward the south, leaving the mountain-ridge 
of Bdom on their right hand. But, as if to revive their 
desponding hope, and to encourage their faith in God, this 
measure is immediately followed by a revelation of certain 
laws which were to come into operation when Israel had taken 
possession of Palestine. Chap. xv. 

The fifth case of defection is that occasioned by the rebel- 
lion of Korah, Dathan, and Abiram, with their punishment. 
Chap. xvL 1-40. 

Then follows the murmuring of the people in consequence 
of the punishment inflicted on the parties to the preceding 
rebellion. This is related in connection with the experiment 
of laying up twelve rods, one for each tribe, before the Lord, 
and the budding of Aaron's; a miracle which settled the 
question of his Divine appointment to the high-priesthood, 
and of the tribe of the Levites to minister in the sanctuary. 
Chaps, xvi. 41-50 ; xvii. This Divine interposition is fol- 
lowed by sundry laws concerning the priestly office, the 
Levites, the waters of separation, and the ashes of the red 
heifer, and its use in the purification of the unclean. Chaps, 
xviii., xix. 

The seventh murmuring was occasioned by the want of 
water in the desert of Zin. This stands connected with the 
account of the transgression of Moses, the perfidy of the 
Edomites, and the death of Aaron. Chap. xx. 

The last instance of this kind that we meet with arose in 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 83 

consequence of the weariness of the people, through their 
continual journeying. They were now travelling round the 
mountain-ridge of Edom. The inhabitants had refused to 
allow them to pass through the land, a course which would in 
a very few days have taken them across this narrow territorj' 
to the eastern desert; and the Lord had forbidden them to 
make any aggression on the Edomites : so that the people, 
dispirited and distressed, had no alternative but to journey 
above one hundred miles to Elath, and then, having rounded 
that point, to go an equal distance back again on the east side 
of the mountains, when fifteen or eighteen miles would have 
led them across the country at Mount Hor, and have saved 
them this immense fatigue. Under the pressure of this 
affliction they again murmured against God, and he sent fiery 
serpents amongst them, which destroyed many; until at length, 
on their repentance, Moses, at the command of the Lord, 
made a serpent of brass, and placed it on a pole ; when, who- 
ever looked on this brazen serpent, no matter how severely he 
might have been bitten, was healed. After this infliction the 
host passed on toward the north, until they arrived at the 
plains of Moab on the east side of Jordan, and very near to 
the land which had been promised as their resting-place 
and inheritance. Chap. xxi. 

The fourth and final part of this book contains three sec- 
tions of great interest and importance. The first concerns 
the various efforts of the king of Moab to defeat the destiny 
of Israel : first by means of Balaam, the Gentile prophet, 
whose story furnishes some very glorious predictions ; and, 
secondly, the means taken by his advice to ensnare the Is- 
raelites into the sins of profligacy and idolatry. Chaps, xxii.- 

XXV. 

This account is followed by a second enumeration of the 
people; which census, no less signally than the former, 
proves the truth of the Divine predictions, and the wonderful 
interposition of the Lord on behalf of Israel. For although 
they had been now nearly forty years in the desert, had been 
subjected to so many plagues and chastisements, and had, in 
fact, totally lost the generation of men which came out of 
Egypt, with the exception of Caleb and Joshua, when num- 
bered on the plains of Moab they found but 1820 men less 
than at the former census. 



84 ELEMENTS OF DIVINITY. 

The remaining chapters give an account of the appoint- 
ment of Joshua to he the successor of Moses, various regu- 
lations concerning sacrifices, the partition of the promised 
land, and a brief recapitulation of the several stages of the 
journeyings of the Israelites. 

The narrative in the Book of Numbers is most essential to 
sacred history. We pass over several interesting points 
which will be noticed in future lectures, and dwell here on 
one important fact — the sojourn, for forty years in that wil- 
derness, of 600,000 men of an age to go forth to war, with 
all their aged relatives, their wives and children, with all 
their cattle. This fact is undoubted, and is of itself demon- 
strable evidence of the presence and interposition of God. 
A thousandth part of such a host never has (and never could 
have) subsisted in this desert for a single year, except on that 
occasion. Then we observe the momentous truth connected 
with this unprecedented journey — that God, for their diso- 
bedience, rejected almost the whole of that faithless genera- 
tion, and cut them off from the enjoyment of the blessings 
which he had promised ; and, lastly, that, notwithstanding 
this rejection of the rebellious Israelites, he brought their 
career to a satisfactory termination. In the case of Balaam, 
he showed the glorious fulness of his prescience, and placed 
the new generation of Israel on the threshold of the pro- 
mised country, under the full blaze of revealed truth, and in 
the experience of the gracious protection of Jehovah. 

We proceed now to review the last book of the Pentateuch, 
called in our version Deuteronomy. This word is derived 
from the title given to it by the Greek translators, which 
signifies, "the Second Law." The period of time comprised 
in the events recorded in this book is variously estimated 
at from five weeks to two months : it seems to have been 
written on the plains of Moab by Moses, a short time before 
his death. 

The title given to this portion of Scripture (namely, " the 
Second Law") should be regarded not as a mere appellation, 
but as conveying the most emphatic and significant meaning. 
Of course, this phrase is not to be understood as referring to 
the enunciation of a new or supplemental code, but rather in 
the sense of the Hebrew title, Misnch Tor ah, u the Bepeti- 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 85 

tion of the Law." But then, although it is a repetition of 
the same law, it is not repeated to the same persons, in the 
same manner, or under the same circumstances. It may be 
necessary to make an observation or two on these points, as 
they involve, to some extent, the scope, character, and pecu- 
liar pathos of the book. 

In the Book of Deuteronomy Moses does not repeat the 
law to the same persons who received it from his lips at 
Sinai : these, with very few exceptions, were dead. It was 
to their children, who had risen up into the duties of active 
life, during their journey ings in the wilderness, that these 
chapters were addressed. Nor was this repetition of the law 
communicated in the same manner as it had been in substance 
given to their fathers at Sinai. Then, it was communicated 
as the. enactment of certain laws, which were delivered by 
Moses, and urged on the acceptance and obedience of the 
people, as the direct revelations and requirements of God. 
Now, the repetition of these does not appear in the form of 
law, but they are given as powerful and pathetic religious 
discourses. In the first instance, Moses is scarcely seen ; the 
manner in which the law was given was such as to fill the 
mind with impressions of the Divine Lawgiver, and the 
parties for whom he legislated. Now, we have before us not 
only these two parties, but we see also before us, in all their 
depth and fulness, the piety, power, and experience of Moses. 
These discourses are pervaded throughout by a thoroughly 
sublime and prophetic spirit. The man of God has his 
whole soul set on the religious duties, temptations, and frail- 
ties of his people; and, consequently, on their probable 
course of action, relations, future fate, and eventful vicissi- 
tudes. 

These inspired speeches begin with the enumeration of the 
wonderful dealings of God, on behalf of his chosen people, 
in the early period of their existence. Moses seems, in fact, 
to expatiate on a subject which had engrossed his whole life, 
and absorbed his very soul. He therefore speaks under the 
living impression of events long past, and brings before the 
minds of the people a vivid picture of the Divine procedure. 
In doing this, he clearly proves that their obduracy and 
unbelief had occasioned all their calamities, and retarded the 
accomplishment of those gracious promises which were now 



86 ELEMENTS OF DIVINITY. 

on the point of being fulfilled. Full of the danger to which 
they were exposed, of relapsing into similar disobedience, he 
conjures them to hold fast the commandments of the Lord, 
and to serve him, lest, instead of the blessings which were 
designed for them, they should be rendered the instruments 
of severe punishment. The inspired speaker thence enforces 
the spirituality of the law, and continues a series of most 
impassioned and instructive exhortations. 

The circumstances under which these communications were 
made were, also, very peculiar. Scarcely ever did a leader 
stand in such a paternal relation to a people as Moses did to 
the Israelites : he was, in an eminent sense, the father of his 
nation. He had instrumen tally been the means of delivering 
them from the vile and painful bondage of Egypt, of giving 
them their ecclesiastical and civil constitution. He had led 
them through the desert for forty years. All the Hebrews 
who listened to those discourses on the plains of Moab had 
grown up to manhood under his fostering care, and had been 
taught and trained by his devoted zeal. More than all this, 
Moses knew that he was about to be removed from this peo- 
ple. He was aware that just as they were to enter upon the 
land of promise, and to engage in an enterprise which in- 
volved their existence as a nation, and which could only be 
rendered successful bj their fidelity to God, he would have 
to resign his charge and die. It was under a strong recollec- 
tion of their past history, in the immediate prospect of their 
future hazards, that Moses, burning with unquenchable love 
for his people, standing on the threshold of his heavenly 
reward, delivered these noble discourses. We need not 
wonder, then, that a mind like his, in such circumstances, 
speaking under plenary inspiration, should have poured forth 
such a volume of fervid sublimity, and glorious, holy elo- 
quence, as we have now before us. 

The contents of this book may be divided into four parts. 
The first contains a brief repetition of the history contained 
in the preceding books. Chaps, i.-iv. We have here a rela- 
tion of the events which took place from the time the Israel- 
ites left Horeb until they arrived at Kadesh ; (chap. i. :) 
their journey from Kadesh until they reached the land of the 
Amorites, the defeat of Sihon and Og, and the division of 
their countries among the tribes of Reuben and Gad ; and 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 87 

the half tribe of Manasseh ; (chaps, ii., iii. ;) which is fol- 
lowed by an exhortation to obey the Divine law, and to avoid 
idolatry, founded on their past experience of the goodness of 
God; (iv.) 

The second part contains a brief recital of the moral, cere- 
monial/ and judicial law. Chaps, v.-xxvi. The following 
may be taken as an analysis of this part : a repetition of the 
ten commandments ; (v. 1-22 :) the effect of these on 
the people of Israel; (verses 22-33:) the first command- 
ment explained and enforced ; (vi. :) an exposition of the 
second commandment, with various exhortations ; (vii. :) 
motives to obedience drawn from a review of past mercies, 
and the consideration that Jehovah was about to bring them 
into the promised land, not on account of their righteous- 
ness, but of his great mercy ; (viii.-xi. :) thence follows an 
abstract of the ceremonial law, the abolition of idolatry to 
be enforced, with regulations for Divine worship; (xii. :) 
laws against false prophets, and idolatrous cities ; (xiii. :) 
prohibition of certain heathen practices in times of mourn- 
ing; (xiv. 1, 2 :) the laws concerning clean and unclean 
animals; (verses 3-21 :) the payment of tithes to the Levites ; 
(verses 22-29 :) regulations concerning the year of release, 
(xv.,) and the stated annual feasts of the passover, pentecost, 
and tabernacles; (xvi. 1-17:) the election of judges, and 
the administration of justice; (verses 18— 20 :) a prohibition 
against planting groves and setting up idols near the altar of 
God; (verses 21, 22 :) a recital and exposition of the judicial 
law follows ; (xvii.-xxvi.) This section contains a command 
to put all idolaters to death, with regulations for determining 
difficult controversies, and concerning the election and quali- 
fications of a king ; (xvii. :) the maintenance of the priests 
and Levites; (xviii. 1-8 :) cautions against Gentile abomi- 
nations, especially divination ; (verses 9-14 :) a prediction 
of the great Prophet that should arise ; (verses 15-19 :) rules 
to detect false prophets ; (verses 20—22 :) laws respecting 
cities of refuge,; (xix. 1-10:) the treatment of murderers, 
(verses 11-13,) and the evidence of witnesses; (verses 
15-21 :) laws concerning war, and the treatment of the 
Canaanites ; (xx. :) the expiation of uncertain murder, mar- 
riage with captives, rights of the firstborn, punishment of a 
disobedient son, etc. ; (xxi. :) regulations concerning things 



88 ELEMENTS OF DIVINITY. 

lost or strayed, distinguishing the sexes by their apparel, 
punishment of adultery ; (xxii. :) who may enter into the 
congregation, uncleanness prohibited, and laws respecting 
vows, usury, and trespasses; (xxiii. :) of divorces, newly- 
married men, pledges, wages, the execution of justice, etc. ; 
(xxiv. :) lawsuits, punishments, weights and measures ; 
(xxv. :) ceremonies in offering first-fruits ; (xxvi. 1-15 :) the 
covenant between God and Israel ; (verses 16-19.) 

The third part of this book relates to the confirmation of 
the law which had been thus announced, and the means 
adopted for making it publicly known, and securing obedience 
to its requirements. This contains directions for writing the 
law on stones, and setting them up on Mount Ebal; (chap. 
xxvii. :) prophetic promises to the obedient, and curses to the 
disobedient ; (xxviii. :) the people exhorted to obedience 
from a recollection of past mercies, and to devote themselves 
and their posterity to God ; (xxix. :) pardon promised to the 
penitent ; (xxx. 1-14 :) good and evil set before them ; 
(verses 15-20.) 

The fourth and concluding part relates to the personal 
history of Moses, until his death ; Joshua appointed to suc- 
ceed Moses; (chap. xxxi. 1-8 :) Moses delivers a copy of the 
law to the priests, to be placed in the ark, and publicly read 
every seventh year; (verses 9-14?) his solemn charge to 
Joshua; (verses 15-27:) the people convened to hear the 
prophetical ode of Moses ; (verses 28-30 :) the ode ; (xxxii. :) 
the prophetic blessing of Moses on the twelve tribes; 
(xxxiii. :) the death and burial of Moses ; (xxxiv.) 

Much unworthy cavil has been called forth by the narra- 
tive of the death of Moses at the end of this book ; but this 
admits of easy explanation. Of course, Moses did not write 
the account of his own death and burial. This chapter must 
therefore have been written by one of Moses's immediate 
successors, probably by Joshua. It is, indeed, very proba- 
ble that this chapter was originally the beginning of the 
succeeding book. The reader should be informed that, in 
those early days, the practice of dividing a work into books 
and chapters had not been introduced, and, as we have 
already stated, in the ancient Hebrew manuscripts the 
whole Pentateuch makes but one continuous record. Nothing 
is more probable, therefore, than that what is now placed as 



HISTORICAL BOOKS OF THE OLD TESTAMJE^T. 89 

the last chapter of Deuteronomy was originally the iirst of 
Joshua. 

Another observation is necessary here. How frequently 
do we hear it said, and sometimes even by preachers, that the 
law was merely an outward and ceremonial institution ; and, 
on that account, we often find it placed in strong contrast? 
with the gospel ! It is indeed true, that the glory of thje 
latter economy quite eclipsed that of the former ; but k must 
never be forgotten that the former also was glorious, and that 
not merely in external splendor, but in the revelation of great 
truths, and the communication of a vast amount of pure 
evangelical agency. Let the nature of the law, as consisting 
of love to God and man, be considered ; the institution of 
the prophetic office be remembered ; the result of the spiritual 
discourses which the prophets delivered even in the wilder- 
ness be taken into the account; and, above all, let careful 
attention be given to the depth and power, the purity and 
spirituality, of the discourses of Moses in the Book of Deu- 
teronomy — let these be closely studied; and then, let the 
pious student say whether these are elements of an economy 
merely cold and carnal, external and ceremonial. No, 
verily : the law, indeed, stood connected with a vast range 
of ceremonial and ritual services; but these were full of 
meaning, and instinct with typical life and teaching. And, 
besides these, the whole Hebrew ecclesiastical economy, as 
finally committed to that people by Moses, was charged with 
a vast amount of pure morality and spiritual instruction^ 
adapted to raise the nation high in moral dignity and spirit- 
ual elevation. 

We have now to enter on a review of those books of the 
Old Testament which are purely of an historical character. 
For, although we fully maintain the historical verity of tho 
Mosaic writings, it is obvious that the greater part of them 
is occupied with the revelation of Divine laws, and the ap- 
pointment of a large and important ecclesiastical economy. 
Here, however, although we have mainly a history of the 
Hebrew theocracy, which is full of records of the Divine 
operation and interpositions, the subject is, nevertheless, 
strictly historical. This section of the Old Testament con- 
tains twelve books, expending from Joshua to Esther inclusive. 



90 ELEMENTS OF DIVINITY. 

These books, written at different times and by different per- 
sons, have one common prevailing characteristic : they are 
abridgments or condensations of- the authentic annals of the 
Hebrew people. It further seems sufficiently evident that, 
although they were written just at the time when the trans- 
actions which they relate took place, and under Divine inspi- 
ration, they were long afterwards, under the same Divine in- 
fluence, arranged in the form in which they are transmitted 
to us. This was probably done to all of them at the same 
time, and by the same person. This rational supposition 
accounts for the several allusions to the time when the events 
took place as being long ago ; such as 1 Sam. xxvii. 6 : " Unto 
this day." 

Notwithstanding all the cavils of skepticism, we assuredly 
have, in the scrupulous caution of the Hebrews in the forma- 
tion of their sacred canon, an important guaranty that no 
books were received but such as were fully known to have 
been the result of direct inspiration. They had received the 
writings of Moses as of incontestable religious authority, 
supported as they were by the highest proofs of their genu- 
ineness, authenticity, and inspiration. They were, therefore, 
unlikely to place by their side, as of equal authority, produc- 
tions which, however excellent, were not demonstrably Divine.. 
We know, in fact, that in the worst ages of the Hebrew 
Church they steadily refused to receive apocryphal books 
into their canon, although recommended by the most eminent 
names, such as Solomon, Daniel, Ezra, and Baruch. We 
may therefore rely with more confidence on those writings 
which were, from time immemorial, regarded by them as 
authentic and divinely inspired. 

The first of these is the Book of Joshua, which con- 
tains the history of the Hebrews during the period of the 
government of this great man. It may be regarded as a 
continuation of the Pentateuch, and seems to have been 
written for the purpose of carrying on the history of the 
people of God from the point at which it was left by the pen 
of Moses. We have plain proof of this in the fact that it 
begins with a Hebrew word which means, " thereupon it 
happened;" a phrase which clearly links it to the Book of 
Deuteronomy, and justifies the observation previously made 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 91 

respecting the authorship of the last two chapters of that 
book. A brief summary of the contents of Joshua is given 
in verses 5, 6, of the first chapter : " There shall not any 
man be able to stand before thee all the days of thy life : as 
I was with Moses, so I will be with thee : I will not fail 
thee, nor forsake thee. Be strong and be of a good courage : 
for unto this people shalt thou divide for an inheritance the 
land, which I sware unto their fathers to give them." These 
two verses also clearly set before us the two principal sub- 
jects of which this book treats; namely, the conquest of the 
promised land, and its division among the tribes of Israel. 

Joshua is generally supposed to have been the author of 
this book ; but this is not stated, although, as we know that 
the early part of it was written during the life of Kahab ; 
(chap. vi. 25;) that the section describing the division of the 
land (xiii.-xxii.) speaks with such pointed accuracy respect- 
ing minute circumstances connected with this division, that 
it could only have been written by one fully acquainted with 
all the particulars ;* and further, we know that Joshua wrote 
his last discourses in a book which previously contained 
divinely revealed matter; for " Joshua wrote these words in 
the book of the law of God m " (xxiv. 26.) These facts we 
think sufficient to prove that Joshua was the writer of the 
book bearing his name. But if this is not regarded as con- 
clusive, the authority of the book is incontestably established 
by the manner in which its contents are referred to in other 
sacred writings. See 1 Kings xvi. 34 : Psalm xliv. 2, 3 ; 
lxviii. 12-14 ; lxxviii. 54, 55; cxiv. 3, 5: Acts vii. 45: 
Heb. iii. 11; xi. 30, 31 ; xiii. 5 : James ii. 25, etc. 

The first portion of Joshua describes the conquest and 
occupation of Canaan by the Israelites ; (chaps, i.-xii.) It 
contains the call and appointment of Joshua to be the succes- 
sor of Moses ; (i. :) the spies sent to Jericho ; (ii. :) miracu- 
lous passage of the Jordan, and the setting up of memorial 
stones ; (iii., iv. :) the circumcision of the Hebrews, and 
their first passover in Canaan ; (v. :) capture of Jericho and 
Ai ; (vi.-viii. :) the craft and servitude of the Gibeonites ; 

* In fact, it were as easy to suppose that Doomsday Book is a for- 
gery of modern times, as that this portion of the Book of Joshua was 
not written at the time when these events occurred. 



92 ELEMENTS OF DIVINITY. 

(ix. :) the war with Canaanitish kings, and the standing still 
of the sun ; (x. :) defeat of Jabin and his allies ; (xL :) a 
recapitulation of the conquests of Moses and of Joshua; (xii.) 

The second part gives an account of the division and 
apportionment of the land ; (chaps, xiii.-xxii.) Here we have 
a general division of Canaan j (xiii. :) a particular apportion- 
ment of it among the Israelites, including the portion of 
Caleb; (xiv. :) the lot of Judah, (xv.,) of Ephraim, (xvi.,) 
of Manasseh, (xvii*.,) of Benjamin, (xviii.,) of Simeon, Zeb- 
ulun, Issachar, Asher, Naphtali, Dan, and of Joshua; (xix :) 
the cities of refuge, (xx.,) and the cities for the Levites ; 
(xxi. :) the dismission of the soldiers belonging to the trans- 
Jordanic tribes, and the circumstances which arose out of 
the erection of their altar on the borders of the Jordan; 
(xxii.) 

Besides these two portions, which constitute the body of 
the book, we have the dying addresses and counsels of Joshua, 
with an account of his death and burial. 

This third portion contains Joshua's address to the Hebrews, 
reminding them of the great benefits conferred on them by 
God, with an earnest exhortation to obedience; (chap, xxiii. :) 
Joshua's dying address, and the. renewal of the covenant 
between the Israelites and God ; (xxiv. 1-28 :) the death 
and burial of Joshua, the burial of the bones of Joseph, and 
the death of Eleazar, the high-priest ; (verses 29-33.) 

The Book of Joshua fully displays the faithfulness of God 
in the accomplishment of his great promise to the seed of 
Abraham ; namely, that they should have the land of Canaan 
for a possession. 

The Book of Judges comes next in order, and is one of 
the most important of the historical books. It contains the 
only record which we possess concerning the Israelites for 
about three hundred years. But the student must not expect 
to find here a complete history of this period : this it does 
not furnish, although it supplies most valuable information 
respecting those very eventful times. Nor can we now ascer- 
tain by whom this portion of Holy Scripture was written. 
Various names have been suggested by different critics as 
that of the author; but all this is fauciful : we have no in- 
formation respecting it* Nor does the internal evidence 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 93 

which the book supplies establish the opinion that it was all 
the production of one person. The authority of this portion 
of Scripture is, however, undoubted. It was certainly writ- 
ten so early that a distinct knowledge of the events recorded 
was attainable. It was also written before the Second Book 
of Samuel, (compare 2 Sam. v. 6, 7, with Judges i. 21,) and 
before the taking of the stronghold of Zion by David. The 
Book of Judges is also frequently referred to in the other 
books of Holy Scripture. Compare Judges iv. 2 \ vi. 14, 
and xi., with 1 Sam. xii. 9-T2 : Judges ix. 53, with 2 Sam. 
xi. 21 : Psalm lxxxiii. 11, with Judges vii. 25 : Psalm lxviii. 
8, 9, and xcvii. 5, with Judges v. 45. Compare also Matt, 
ii. 13-23, with Judges xiii. 5; xvi. 17 : Acts xiii. 20 : Heb. 
xi. 32. It is thus clearly#dentified with the sacred canon, 
and shown to be an ancient ; authentic, and inspired portion 
of the sacred records. 

The strictly historical portion of this book extends from 
the beginning of the first to the end of the sixteenth chapter. 
Here the writer shows the condition of the Hebrews for 
some time after the death of Joshua; and then proceeds to 
recount their successive departures from the ways of the 
Lord, and the consequent punishment and interpositions 
which they were made to experience. This portion contains 
the state of the Israelites from the death of Joshua until 
they began to fall into idolatrous practices ; (chap, i.-iii. 4 :) 
the subjection of the trans- Jordanic tribes to the king of 
Mesopotamia, and their deliverance by Othniel ; (iii. 5-11 :) 
the tyranny of the king of Moab over the eastern Israelites ; 
their deliverance by Ehud ; Shamgar's prowess against the 
Philistines; (verses 12-31:) the Israelites of the northern 
tribes oppressed by Jabin, and delivered by Deborah and 
Barak ; (iv. :) triumphal ode of Deborah ; (v. :) the Midian- 
ites oppress the Israelites of the east and the north, who are 
delivered by Gideon; history of this judge, and of his fam- 
ily, including the case of Abinielech; (vi.-ix. :) history of 
the judges Tola and Jair; the Israelites, being oppressed by 
the Ammonites, are delivered by Jephthah ; the administra- 
tions of the judges, Ibzan, Elon, and Abdon; (x.-xii. :) the 
birth of Samson, oppression of Israel by the Philistines, 
and their deliverance by Samson, with an account of his 
death; (xiii. -xvi.) 



94 ELEMENTS OF DIVINITY. 

Thus far this book presents a consecutive series of incidents, 
of great religious and national importance, although not so 
connected as to form the basis of a history of the period. 
What follows must be regarded as an appendix to the sixteen 
chapters which have been already noticed. This contains 
two separate fragmentary accounts, which are inserted here 
without any regard to chronological order, for the purpose of 
giving information on two very important events in the 
annals of the Hebrew nation ; namely, the introduction of 
idolatry, and the near approach of the tribe of Benjamin to 
extinction. The first of these events must have occurred 
soon after, if not even before, the death of Joshua ; for the 
tribe of Dan had not at this time fully settled down in their 
portion. This section gives an account of the idol of Micah, 
and its worship, at first privately in his own family, (chap, 
xvii.,) and afterwards publicly by the tribe of Dan ; (xviii. x 
The second event, the war with Benjamin, must have occurred 
soon afterward; for Phinehas, the grandson of Aaron, was 
alive at the time of the battle of Gibeah, (xx. 28 ;) and this 
iniquity is spoken of as the first open and public transgres- 
sion of Israel. Hosea x. 9. This section gives an account 
of a very flagrant act of violence and murder committed on 
the person of a woman by the Benjamites of Gibeah ) (xix. :) 
the war of the other tribes with them, by which the tribe of 
Benjamin was almost destroyed ) (xx., xxi.) It is worthy 
of observation that St. Paul selects several of these judges, 
as men who were eminent examples of the power of faith • 
such as Gideon, Barak, Samson, and Jephthah. Heb. xi. 32. 

The Book of Ruth, which stands next in the sacred 
canon, is generally regarded as a supplement to the Book of 
Judges, and as introductory to those of Samuel : it is, con- 
sequently, with great propriety placed in its present position. 
In the ancient Jewish canon, Ruth made a part of the Book 
of Judges. It is a matter of some doubt when the events 
recorded in this narrative occurred; some critics placing 
them as early as the time of Joshua, and others bringing 
them down to the days of Eli. The Rev. Thomas Hartwell 
Home thinks it probable that they occurred about the time 
of Gideon. The book is important, as casting light on the 
genealogy of our great Redeemer. Although the canonical 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 95 

authority of this book has never been questioned, no intima- 
tion is given respecting its author. The great majority of 
critics regard it as the production of Samuel; and this is 
rendered probable from the fact that it bears internal evi- 
dence of having been written some considerable time after 
the events which it records took place. This is proved by 
the expression, " Now this was the manner in former time 
in Israel ;" (chap. iv. 7 ;) and also by another, " When the 
judges ruled ;" (i. 1.) 

The Book of Ruth, which is divided into four chapters, 
may, in regard of the subject-matter which it records, be con- 
sidered as' comprising three sections : 1. An account of 
Naomi, from her leaving Canaan to go to Moab with her 
husband, Elimelech, to her return from thence with Ruth, 
her daughter-in-law; (chap, i.) 2. The circumstances which 
brought Ruth into intercourse with Boaz, and their mar- 
riage; (ii.-iv. 1-12.) 3. The birth of Obed, the son of 
Boaz by Ruth, from whom David was descended; (iv. 13-18.) 

We now come to the central point of Hebrew history, in 
the consideration of the Books of Samuel. From' the 
exodus to the death of Joshua, the Hebrews, although placed 
in immediate proximity to God as their Lord and King, 
were, nevertheless, subject to the direction of their divinely- 
appointed leaders ; first of Moses, and, after his death, of 
Joshua. But then the Hebrews were left to the fall opera- 
tion of the theocratic form of government which God had 
appointed them. This has been termed the period of Hebrew 
republicanism ; but this is not correct. Regarded merely as 
a community, they were left under the government of their 
patriarchal chiefs, the heads of the several tribes or clans. 
But, considered in respect of their peculiar covenant relation 
to God, they were subject to him, and ought to have re- 
garded him alone as their political as well as religious Head. 
And there can be no question that if this people had 
faithfully performed their part of the covenant, they would 
have risen to the highest moral, religious, and political eleva- 
tion, receiving from him, through the high-priest, guidance, 
information, or aid, as their circumstances required, and 
realizing all the blessings consequent on their having God 
for their Kin 2:. 



96 ELEMENTS OF DIVINITY. 

The Book of Judges, however, shows that the Israelites 
were unfaithful to their high vocation. Instead of evincing 
generally the effect of their common faith and privilege in 
making them the people of God, they sank down into mere 
clanship, and, as the record fully proves, the service of Je- 
hovah was not only generally neglected, but idols were fre- 
quently worshipped in direct defiance of the Divine law. 
The same book also fully shows this incurable indisposition 
of the people to be faithful to the duties which they owed to 
their theocracy. The Books of Samuel open with a greatly 
superior effort to raise them, by the administration of a wise, 
zealous, and holy judge, to a better state; but even this 
having failed, it passes on to record the introduction of mon- 
archy, and the history of the people under this new mode of 
government. 

The names given to these books are rather singular, and 
to some extent embarrassing. In the Hebrew these form 
but one book, which is called " the Book of Samuel." But 
why ? It is said, " Because it relates his actions, and was 
probably written by him." But this can be true only of the 
first twenty-four chapters. Then the Septuagint and Vulgate 
call them the First and Second Books of Kings, or of King- 
doms. But this seems also inapplicable, inasmuch as they 
refer to but two kings, and do not even complete an account 
of the second reign. 

There has been considerable difference of opinion respect- 
ing the author of this portion of Scripture. But on this 
head we think there is little room for doubt. We read that 
u the acts of David the king, first and last, behold, they are 
written in the book of Samuel the seer, and in the book of 
Nathan the prophet, and in the book of Gad the seer." 
1 Chron. xxix. 29. Now, as it is certain that the Books of 
Samuel were written before the First Book of Kings, (com- 
pare 1 Sam. ii. 31 with 1 Kings ii. 27,) it can scarcely be 
doubted that this prophet compiled an outline of Hebrew 
history during his own life, and that this was afterward con- 
tinued by Nathan and Gad, inspired seers like himself. 

Each of the Books of Samuel may, in respect of their con- 
tents, be divided into three parts. The first portion of the 
First Book relates the events of Hebrew history from the 
birth of Samuel to the death of Eli. The birth of Samuel ; 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 97 

(chap. i. :) the thanksgiving and prophetical hymn of Han- 
nah; (ii. :) the call of Samuel; he receives a prophecy 
against Eli, and is established in the prophetic office ; (iii. :) 
the ark of God taken by the Philistines ; the death of Eli ; 
(iv.) 

The second part of this book contains an account of the 
Israelites whilst under the government of Samuel as judge. 
It records the destruction of the Philistine idol Dagon before 
the ark; (chap. v. :) the continued punishment of the Philis- 
tines until the ark is restored, and the judgment on the men 
of Bethshemesh for daring to look into it ; (vi. :) Samuel 
persuades the people to abandon idolatry; they repent at 
Mizpeh, and defeat the Philistines ; (vii. :) the Israelites 
demand a king — the appointment of Saul to the regal dignity ; 
(viii. 3 ix. :) his inauguration; (x. :) he defeats the Ammon- 
ites ; (xi. :) Samuel resigns the supreme judicial power ; (xii.) 

The third part contains an account of the reign of Saul : 
its auspicious opening; (chap. xiii. :) his victory over the 
Philistines ; (xiv. :) his disobedience in the case of the 
Amalekites, and judicial rejection; (xv. :) then follows a 
relation of the circumstances which arose out of the Divine 
election of David to the sovereignty. He kills Goliah; 
(xvi., xvii. :) Saul persecutes David; his covenant with 
Jonathan; (xviii. :) David seeks safety in flight; (xix. :) 
continued friendship with Jonathan; (xx. :) goes to Nob, and 
thence to Achish of Gath ; (xxi. :) David flies to the land of 
Moab ; the cruel slaughter of the priests at Nob ; (xxii. :) 
David delivers Keilah, flies to Ziph and Maon ; (xxiii. :) 
David spares Saul's life ; (xxiv. :) conduct of Nabal ; (xxv. :) 
David spares Saul's life a second time ; (xxvi. :) he again 
flies to Achish of Gath ; (xxvii. :) Saul, brought into great 
trouble, consults the witch of Endor; (xxviii. :) the Philis- 
tines march to Aphek, but expel David and his troop from 
their army; (xxix. :) David pursues the Amalekites, who 
had sacked Ziglag, defeats them, and recovers the spoil; 
(xxx :) death of Saul, and defeat of the Israelites; (xxxi.) 

The Second Book of Samuel contains a history of the 
reign of David during forty years. And as he was one of 
the most eminent of men, remarkable alike for great and 
varied talents and deep piety, and yet falls into grievous sins, of 
which he deeply repents, and is restored to piety and peace, 



HO ELEMENTS OE DIVINITY. 

this portion of sacred history is replete with the greatest in- 
terest and importance. 

The first part of the book refers to that brilliant portion 
of David's reign which was marked by a continual series of 
military triumphs. It contains his elegant elegy on the 
death of Saul and Jonathan; (chap. i. :) then relates his 
appointment to be king overJudah, and at length over the 
whole of Israel; (ii.-iv. :) his victories over the Jebusites 
and Philistines ; (v. :) the ark of Grod brought to Jerusalem ; 
(vi. :) his prayer on that occasion ; (vii. :) his victories over 
the Philistines, Amorites, and other nations ; (viii.-x.) 

The second part of this book mainly concerns the sins of 
David, and their unhappy consequences. David's sin in the 
case of Uriah, and the punishment threatened in conse- 
quence; (chaps, xi., xii. :) the fulfilment of this threatening 
in the sin of Anion, the rebellion of Absalom, the exile of 
David from the throne, the death of Absalom, and David's 
sorrow on that account; (xiii.-xix.) 

The third part records David's restoration to the throne, 
and the subsequent events of his reign. David returns to 
Jerusalem, Joab puts down the insurrection of Sheba; (chap. 
xx. :) David subdues the Philistines ; (xxi. :) his psalm of 
praise on reviewing the mercies of his life ; (xxii. :) the last 
words of David, with the names of his mighty men ; (xxiii. :) 
David's second great offence in numbering the people ; his 
punishment, penitence, and sacrifice ; (xxiv.) 

The plain, straightforward honesty and simplicity of this 
account is most manifest. Here is no trace of party feeling, 
or national vanity; no attempt to give a high coloring to 
virtue, or to extenuate vice. David presented a character to 
the historian that could scarcely be contemplated without 
deep feeling and interest. Yet we find his great sins faith- 
fully recorded ; so that the people saw in the annals of their 
most admired and honored heroes a distinct recognition of 
the Divine law, and a proof of the supreme majesty of God. 
These books place before the reader a lively exhibition of the 
faithfulness of the Lord, inasmuch as we see, notwithstanding 
the general infidelity of the people for a long time, and the 
heinous transgressions of their greatest men, the elevation 
of the Hebrew nation to all the power, wealth, and honor 
which had been promised them through Moses. And all this 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 99 

is done in a manner which everywhere condemns sin ; and 
honors and exalts the law of God. 

The Books of Kings continue the history of the Hebrew 
nation from the point where it had been left by the Books of 
Samuel. They do this so exactly, and record the last days 
uf David, and the first acts of Solomon, in a manner so like 
that seen in the Books of Samuel, that it has on this ground 
been contended that originally the whole made but one book. 
There can, however, be little doubt that these books have a 
purely distinct authorship and character, yet they originally 
made one unbroken treatise ; an opinion which was steadily 
held by Origen, Jerome, and many of the best informed of 
the Fathers. These books give us the records of the affairs 
of the Israelites during a period of more than three hundred 
years. The reign of Solomon is described at considerable 
length ; those of his successors more briefly ; although the 
affairs of the kingdom of Judah clearly engage a larger por- 
tion of the author's attention than those of Israel. The real 
character of the production as a literary work, it is difficult 
to describe. It is not a biographical account of the several 
sovereigns, although much information is given of their per- 
sonal character ) nor is it a mere record of political occur- 
rences, notwithstanding there is scarcely any thing that 
affected the condition of the state which is left unnoticed : 
whilst, although it is not a register of ecclesiastical affairs, it 
affords a large amount of information respecting the conduct 
of the priests, and presents, in a striking point of view, the 
various declensions and revivals of religion which followed 
each other in the course of this period. These books, indeed, 
present such an account as could have been given of none but 
the Hebrew nation. It is a theocratic sketch of the opera- 
tion of a designed theocracy. The writers were evidently so 
filled with the idea of this peculiar covenant government, and its 
consequent requirements, that everything is treated of by them 
in subordination to this ruling element of the Hebrew state. 
The consequence is, that, without appearing to aim at any thing 
of the kind, they have here supplied a continued practical com- 
mentary upon the promises and threatening^ of the Pentateuch. 

No portion of Holy Scripture has been more extensively 
mistaken or misrepresented than this. The pious among the 



100 ELEMENTS OF DIVINITY. 

priests and the prophets have been represented as selfish , 
time-serving, or violent politicians, according to the opinions 
which different minds have formed of their actions. It can- 
not, indeed, be denied that these persons frequently assumed 
an authority with which no subject in an ordinary state can 
safely be trusted. They roused the people, or dared the sov- 
ereign, as the case might be ; but then it is certain that they 
acted under an absorbing sense of responsibility to God as 
the King, the Ruler of his people. We have many proofs of 
this ; but especially that of the constant recognition of Jeho- 
vah in this character, and his will, as the permanent law of 
the theocracy. As, therefore, no other people ever lived 
under such a peculiar political constitution, so the conduct or 
motives of the leading Hebrews must not be judged of by 
the analogies presented by the public men of other nations. 

These books have been received into the sacred canon in 
all ages of the Jewish and Christian Churches. Their con- 
tents are cited as authentic and canonical by our Saviour, 
(Luke iv. 25—27,) and by his apostles. Acts vii. 47 : Rom. 
xi. 2-4 : James v. 17, 18. 

The first Book of Kings treats of a period of one hundred 
and twenty-six years. It may be divided into two parts ; the 
first extending from the inauguration of Solomon as a partner 
in the government to his death; (chaps, i.-xi.) The princi- 
pal contents of this portion are the last days of David, with 
the appointment of Solomon to be his successor ; (L, ii. 1—11 :) 
the reign of Solomon from the death of David to the foun- 
dation of the temple ; (ii. 12— iv. :) the preparations for and 
the building of the temple, with the provision of its gorgeous 
furniture ; (v.-vii. :) the dedication of the temple, and the 
prayer of Solomon on that occasion; (viii. :) the remainder 
of Solomon's reign, including his successful commercial ope- 
rations, the visit of the Queen of Sheba, the splendor and 
riches to which he was raised, his fall into idolatry, his con- 
sequent troubles, and death; (ix.— xi.) 

The second part contains the history of the kingdoms of 
Judah and Israel from the accession of Rehoboam to the 
time of Jehoshaphat ; (chaps, xii.-xxii.) It contains the ac- 
cession of Jeroboam and secession of the ten tribes ; (xii. :) 
the reigns of Rehoboam in Judah and Jeroboam in Israel ; 
(xiii., xiv. :) the reigns of Abijaiu and Asa in Judah, and 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 101 

their contemporaries, Nadab, Baasha, Elah, Zimri, Omri, and 
the accession of Ahab; (xv., xvi. :) the reigns of Jehosha- 
phat in Judah, and of Ahab and Ahaziah in Israel, and the 
prophetic course of Elijah; (xvii.-xxii.) 

The Second Book of Kings contains a history of the 
two kingdoms until the ruin of the respective nations, 
extending over a period of three hundred years. During 
this era the prophetic institute was at its highest point of 
power and influence, as will be seen in the fact that within 
this time, Elijah, Elisha, Jonah, Joel, Amos, Hosea, Isaiah, 
Micah, Nahum, Jeremiah, Habakkuk, Daniel, and Ezekiel, 
etc. prophesied. 

This book may also be divided into two parts ; the first 
extending to the ruin and captivity of the kingdom of Israel; 
(chaps, i.-xvii.) It records the contemporary reigns of 
Jehoshaphat in Judah, and Ahaziah and Joram in Israel, 
the translation of Elijah, Elisha appointed to succeed him in 
the prophetic office, his miracles ; (i.-vii. :) Jehoram and 
Ahaziah reign in Judah, and Joram in Israel ; (viii. :) Jehu 
assumes the sovereignty of Israel, kills Joram, and reigns; 
Jehu also kills Ahaziah, king of Judah — Athaliah usurps the 
throne of that kingdom ; (ix.-xi. 1-3 :) Jehoash reigns in 
Judah, and Jehoahaz and Jehoash in Israel, death of Elisha, 
and miracle at his interment; (xi. 4-xiii. :) the reigns of 
Amaziah, Uzziah, and Jotham in Judah, and Joash, Jero- 
boam II., Zachariah, Shallum, Menahem, Pekahiah, and Pe- 
kah in Israel; (xiv., xv. :) the reign of Ahaz in Judah, 
interregnum in Israel; after which Hoshea reigns, in the 
ninth year of whose government Samaria is taken by the 
Assyrians, and the kingdom of Israel subverted; (xvi., xvii.) 

The second part of this Second Book contains an account 
of the decline and fall of the kingdom of Judah; (chaps, 
xviii.-xxv.) It records the reign of Hezekiah, his war with 
Assyria, the army of that nation miraculously destroyed, 
Hezekiah restored from a mortal disease, the Babylonish cap- 
tivity threatened, Hezekiah's death; (xviii.-xx. :) Manasseh 
reigns, is succeeded by Amon ; (xxi. ;) reign of Josiah ; 
(xxii., xxiii. 1-30 :) the reigns of Jehoahaz, Jehoiakim, 
Jehoiachin, and Zedekiah, Jerusalem taken and destroyed 
in the eleventh year of this reign, and Judah carried into 
captivity; (xxiii. 31-xxv.) 



102 ELEMENTS OF DIVINITY. 

The First and Second Books of Chronicles next in 
order claim our attention. 

This name appears to have been first given to these books 
by Jerome. The Hebrew appellation signifies " words of 
days, diaries, or journals." The Hebrews regard them as 
but one book. The Septuagint translators, however, divide 
them into two, and call them" HapaXetTc6[iev a , or, "the things 
omitted," evidently regarding them as supplementary to the 
other historical records belonging to the Old Testament canon. 

It is scarcely consistent to speak of the author of such 
records, as it must be evident that, beginning with Adam, 
and extending to the time of Cyrus, the matter must have 
been collected from ancient and preexisting materials. But 
it does become a subject of some interest and importance as 
to the person who made this collection, and gave to the 
Church this outline of ancient annals. This question has, 
by the labor of numerous scholars and their extensive re- 
searches, been narrowed to a single point; namely, whether 
we owe the compilation of the Chronicles to Ezra, or to a 
subsequent inspired writer. 

A great mass of evidence has been collected to prove that 
Ezra was the compiler : such as, the diction perfectly agree- 
ing with his age, the exact correspondence of the style of the 
Chronicles to that of the Book of Ezra, and the certainty 
that it was written after the restoration. It is further alleged, 
in support of this opinion, that the first three verses of the 
Book of Ezra are nearly the same as the last two of the 
Chronicles; as if the writer repeated his own words at 
the commencement of another book. These arguments would 
be conclusive, but for two facts which must be mentioned as 
weighing greatly against them : 1. The genealogy in 1 Chron. 
vi. 3 does not agree with that in Ezra vii. 1. This may, 
however, admit of a satisfactory solution; but, 2. We find 
that, in the Books of Chronicles, the genealogy of Zerubbabel 
is carried down twelve generations after him, which must 
have been long after the time of Ezra. But whoever was 
the writer of this portion of Scripture, its authenticity is 
abundantly sustained by undoubted external evidence, by 
which also its Divine inspiration is fully established. 

These books afford wonderful proofs of the exactitude with 
which the Hebrews, from the earliest times, preserved their 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 103 

genealogical tables. But while they are, on this account, 
valuable, as completing our information respecting many 
points of which we should otherwise be ignorant, they are 
important on even higher grounds ; inasmuch as in respect 
of many most interesting events of Hebrew history, they 
afford an expansion of the subject, which brings out very 
richly the mind of the Holy Spirit, and sheds a flood of light 
on the real character of the dealings of God with his highly 
favored but very ungrateful and rebellious people. One in- 
stance of this kind may be noticed ; namely, the erection of 
the tabernacle of David on Mount Zion, (1 Chron. xv., xvi.,) 
in which he placed the ark of God, and established a regular 
service, where the pious king and his religious associates 
worshipped before the glorious symbol of the Divine Presence, 
without the intervention of sacrifice or priest. So that, 
whilst the old tabernacle stood on Gibeon, and remained the 
seat of the Mosaic ceremonial service, David and Tiis pious 
associates worshipped before the ark in Zion, with a service 
of song, and prayer, and by a full and free declaration of the 
goodness of God to their happy souls. Chapters which con- 
vey to our minds a knowledge of such glorious truths should 
not pass unread because some of them contain apparently dry 
details of ancestry and lineage. 

The two Books of Chronicles have been divided into four 
parts. The first of these contains genealogical tables of the 
early patriarchs and of the Hebrew people from Adam to the 
time of Ezra; (1 Chron. i.-ix.) We have here a regular 
table of the line of descent from Adam to Jacob, including 
the collateral branches of the patriarchal families and the 
descendents of Esau, with the posterity of Judah to David, 
and thence to Zerubbabel, who was to be a progenitor of 
Christ; (i.-iii. :) a more particular detail of the children of 
Judah by Pharez, and of the other sons of Israel ; (iv.-viii.) 
This is followed by a minute enumeration of the principal 
inhabitants of Jerusalem after the return from the Babylon- 
ish captivity, with their line of descent from the sons of 
Jacob; (ix. 1-34.) 

The second part records the principal events which occurred 
to the Hebrew nation from the death of Saul to that of David ; 
(chaps, ix. 35-xxix. 22.) In this portion is recorded the 
genealogy of Saul, and his death; (ix. 35, x. :) the accession 



104 ELEMENTS OF DIVINITY. 

of David, and a list of his chief worthies and forces ; (xi., 
xii. :) the removal of the ark to the tabernacle of David, on 
Zion, and the religious service performed on that occasion, 
with the arrangements for the conducting of future services 
there ; (xiii.-xvi. :) David's purpose to build a temple to 
God approved, but the work reserved for his son • (xvii. :) 
in a scries of brilliant campaigns David subdues the Philis- 
tines, Moabites, Syrians, Edomites, and Ammonites ; (xviii.- 
xx. :) David, numbering the people, is punished by a pesti- 
lence, which is stayed at his intercession ; (xxi. 1-27 :) 
David's arrangements for the temple-service, preparations 
for the building, and regulations for the priests, Levites, and 
other officers; (xxi. 27— xxvi. :) David's arrangement for the 
administration of the public service, with the names of his 
principal officers ; (xxvii. :) his address to Solomon and the 
princes concerning the building of the temple, the contribu- 
tions made for this purpose, and the king's thanksgiving; 
(xxviii.-xxix. 22.) 

The third part of these books contains an account of the 
reign of Solomon ; (1 Chron. xxix. 23—2 Chron. ix.) It 
records the second inauguration of Solomon, the death of 
David, the piety and wisdom of the young king, and his 
great prosperity; (1 Chron. xxix. 28-2 Chron. i. :) the 
building and consecration of the temple, and of other public 
and royal edifices; (ii.-viii. 16:) further history of Solo- 
mon's reign to his death; (viii. 17, ix.) 

The concluding part contains the history of the kingdom 
of Judah, from the revolt of the ten tribes to the destruction 
of Jerusalem by Nebuchadnezzar ; (chaps, x.-xxxvi.) The 
several reigns are treated of in the following sections : Reho- 
boam; (x.-xii. :) Abijah; (xiii. :) Asa; (xiv.-xvi. :) Jehosh- 
aphat ; (xvii.-xx. :) Jehoram ; (xxi. :) Ahaziah ; (xxii. 1- 
9 :) Athaliah ; (xxii. 10-xxiii. 15 :) Joash ; (xxiv :) Ama- 
ziah; (xxv. :) Uzziah; (xxvi.:) Jothtxm; (xxvii.:) Ahaz ; 
(xxviii. :) Hezekiah ; (xxix -xxxii. :) Manasseh; (xxxiii. 
1—20:) Anion ; (verses 21—25:) Josiah; (xxxiv., xxxv. :) 
Jehoahaz ; (xxxvi. 1-4 :) Jehoiakim ; (verses 5-8 :) Jehoi- 
achin; (verses 9, 10 :) Zedekiah ; (verses 11-21.) 

I need scarcely remind the biblical student that to study 
this history with the greatest advantage, the Books of Sam- 
uel, Kings, and Chronicles should be read together, and the 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 105 

bearing of eacli upon the various events narrated carefully 
compared, so that the full effect of their united information 
may be apprehended. 

We have now to call attention to the Book of Ezra, 
which affords a most important contribution to the history of 
the Hebrew people. 

Ezra, the author, was a Hebrew priest and scribe, a lineal 
descendant from Phinehas, the son of Aaron. He is said in 
Scripture to have been the son of Seraiah, the son of Aza- 
riah, which Seraiah was slain at Biblah by command of Ne- 
buchadnezzar. But as one hundred and thirty years elapsed 
from the death of Seraiah to the departure of Ezra from 
Babylon, the term "sou" must be understood to mean a 
lineal descendant, whether grandson or even great-grandson ; 
a sense in which the word frequently occurs in the Hebrew 
Scriptures. Josephus adds to our information respecting 
Ezra that "he acted as the high-priest of the Jews who 
remained at Babylon; that he was particularly conversant 
with the laws of Moses ; and was held in universal esteem 
for his righteousness and virtue." 

It may be necessary to notice here the precise position 
which the author and the events recorded in this book occupy 
in the general history. Cyrus had proclaimed liberty for the 
Jews to return to their own land, B. C. 536, when great num- 
bers availed themselves of this permission, and proceeded to 
rebuild the temple. This pious work was interrupted by 
order of Cambyses, on the appeal of the Samaritans, B. C. 
529. On the accession of Darius, the work was resumed, 
and the temple finished B. C. 516. During the remainder 
of this reign, and throughout that of his successor, Xerxes, 
the Jews gradually advanced with the rebuilding of the city, 
and the consolidation of their institutions. They were, how- 
ever, harassed by continual opposition, and were only able 
to proceed slowly with the great work of Hebrew restoration. 
At length Artaxerxes Longimanus ascended the throne; and, 
having put away his queen, Vashti, he became the husband 
of the beautiful Jewess, Esther. 

This prince, moved by considerations which are not set 
forth in the sacred record, and which might be either a par- 
tiality for the people of his queen, or a desire to rear up ia 
5* 



106 ELEMENTS OF DIVINITY. 

western Asia a formidable power to enable him thus to secure 
the means of more effectually resisting the prowess and 
daring of Greece, in the seventh year of his reign sent Ezra 
with a royal commission and costly donations to Palestine, to 
promote more fully the work to which the Hebrew people 
were devoted. Not only had Ezra these gifts and powers, 
but a mandate was at the same time sent to the governors of 
Syria, to afford him all needful aid for the accomplishment 
of his object. At the same time a royal edict encouraged 
the Jews, still remaining in Chaldea, to go up with this priest 
to the land of their fathers. Great numbers responded to 
the call, and Ezra proceeded with a numerous company to 
Jerusalem, where he zealously devoted himself to the accom- 
plishment of his important mission. 

The book before us exhibits the whole case in detail, as 
our analysis of its contents will show. But the careful reader 
will not fail to perceive here the true reason of the difficulty 
of the Hebrews, the great cause of their want of success. 
They could prosper politically only as they were religious ; 
and they were too faithless, carnal, and sensual to secure 
success by this means. 

The contents of this book may be divided into two parts ; 
the first affording an abstract of Jewish history from the 
return of Zerubbabel to the rebuilding of the temple ; (chaps. 
i — vi :) the second, from the arrival of Ezra to the revival of 
religion which resulted from his efforts ; (vii.-x.) The first 
part contains the edict of Cyrus, allowing the Jews to return 
to Jerusalem, an account of those who, availing themselves 
of this liberty, went up with Zerubbabel to Palestine, and 
of their contributions toward the erection of the temple; 
(i., ii. :) the building of the temple begun, but hindered by 
the ' opposition of the Samaritans; (iii., iv. :) the temple 
finished, mainly by the effect of the decree of Darius ; (v., vi.) 

The second part of the book gives an account of the ar- 
rival of Ezra at Jerusalem, and of his labors there until 
favored with a great revival of religion; (chaps, vii.-x.) It 
contains the departure of Ezra from Babylon with a royal 
commission; (vii. :) account of his arrival at Jerusalem, the 
genealogy of those who accompanied him, and the treasure 
which he brought ; (viii. :) narrative of his sorrow, efforts, 
and success; (ix. ; x.) 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 107 

The devout reader will easily recognize the character of 
the change effected at Jerusalem by the pious eiforts of Ezra. 
It has been usually called " a reformation j" and such it cer- 
tainly was, but not in the sense in which that term is most 
frequently used. It was not a recovery of the people from 
erroneous doctrines, but from sinful practices. The means 
used were not laborious argument, but earnest prayer to God. 
The submission of the people was not marked by creeds, or 
terms of compact, but by deep penitential sorrow, and a con- 
sequent determination to obey God. It was, in fact, a revival 
of religion, wrought by the special agency of the Holy Spirit, 
crowning the efforts of this devoted servant of the Lord. 

The Book of Nehemiah, which follows that of Ezra in 
the sacred canon, was formerly regarded as connected with it, 
either as forming one book, or under the name of the Second 
Book of Ezra. There is, however, no doubt that it was writ- 
ten by the Hebrew patriot whose actions it records, although 
it seems equally plain that he wrote it as a sequel to or a con- 
tinuation of the Book of Ezra. This, indeed, seems suffi- 
ciently evident from the opening words, which, immediately 
following its title of " The Words of Nehemiah/' are, "And 
it came to pass." 

The descent of this patriot and author is not known ; but 
he was cup-bearer to Artaxerxes Longimanus ; and, while 
discharging the duties of this office, he received information 
that the Hebrews who had returned to Jerusalem were in a 
state of great affliction and embarrassment, and unable to 
continue the building of the city, or the walls of Jerusalem. 
This filled the pious and patriotic Nehemiah with the deepest 
sorrow; to such an extent, indeed^ that his royal master, 
perceiving his sadness, inquired into the cause, and at length 
sent him with a royal commission to the aid of his brethren. 
His book records the results of this measure, and affords 
most important information respecting the restoration of the 
Hebrew people and polity. Nehemiah arrived at Jerusalem 
thirteen years after Ezra, with authority, as the governor of 
the province, to prosecute the restoration of Jerusalem, and 
to promote, in every possible way, the improvement of the 
Hebrews. The canonical authority of this book is established 
by very ancient testimony. 



108 ELEMENTS OF DIVINITY. 

The contents of the book have been divided into four 
parts, or sections. The first gives an account of the circum- 
stances which led to the appointment of Nehemiah, his royal 
commission, and journey to Jerusalem; (chap, i., ii. 11.) 
The second part records the building of the walls of the 
city, notwithstanding the fierce opposition of Sanballat and 
his abettors; (ii. 12-vi.) The third portion relates the 
means which were successfully used by Nehemiah to improve 
the religious character of his people. This is the most im- 
portant part of the work, and gives a register of the persons 
who had first returned from Babylon, with their oblations to 
the temple ; (vii. :) an account of the reading of the law, the 
preaching of Ezra, and the effect of these on the people ; 
(viii. :) the appointment and observance of a solemn fast and 
humiliation of the people, and their renewal of a solemn 
covenant with Jehovah ; (ix., x. :) a record of those who 
dwelt in Jerusalem and in the other cities ; (xi. :) the 
names of the priests, and the dedication of the wall ; (xii.) 
The fourth part gives an account of his visit to Babylon, his 
return to Jerusalem, and the second reformation which was 
effected mainly by his piety and zeal; (xiii.) 

We have in Nehemiah one of the finest instances of piety, 
patriotism, and public spirit, which the annals of the world 
can furnish. His book cannot be carefully read without 
benefiting alike the head and the heart of the student. It 
is a rich treasury of noble sentiment, seconded by a holy and 
zealous example. 

The Book of Esther is, as regards its place in the sacred 
canon, the last of the historical books of the Old Testament; 
but it is not the last in regard of the chronological order of 
the events which it narrates. To read this book in its proper 
order of time and historical connection, it should be taken 
immediately after the end of the first part of the Book of 
Ezra, or at the close of the sixth chapter of that book. This 
is its proper place ; and the student will derive some import- 
ant advantages by taking it in that connection. 

The author of this portion of Holy Scripture is unknown ; 
and some Christian writers have doubted its canonical author- 
ity. This, however, was never the case with the Hebrew 
Church. On the contrary, they have always esteemed it as 



HISTORICAL BOOKS OF THE OLD TESTAMENT. 109 

ranking next to the writings of Moses ; and maintain that if 
but two portions of the Holy Scriptures were to be preserved 
from destruction, they would be the Pentateuch and the Book 
of Esther. 

Formerly, great difference of opinion also prevailed as to 
the Persian monarch indicated by the name Ahasuerus in 
this book. But this question has, by the aid of the import- 
ant additional lights which modern times have cast on this 
portion of history, been set at rest; and Artaxerxes Longi- 
manus is now usually regarded as the husband of Esther. 

This book relates the elevation of a beautiful Jewess, a 
captive girl, to be queen of Persia, and the deliverance, by 
her means, of the whole Jewish people from the destruction 
plotted against them by the wicked Hainan, one of the 
superior ministers in the king's court; which destruction, by 
the overruling of Divine Providence, was made to recoil on 
himself. 

The book may be divided into two parts. The first relates 
the deposition of Queen Vashti, the elevation of Esther, and 
the important service rendered by Mordeoai in disclosing a 
plot which had been formed against the king's life; (chaps, 
i., ii.) The second part details the elevation of Hainan, the 
motives which induced him to plot the ruin of the Jews, and 
the means by which he sought to accomplish his object; 
(iii. :) the distress of the Jews, and the measures which 
they concerted for their deliverance ; (iv. :) the defeat of 
Hainan's plot against the life of Mordecai, and the death of 
Hainan ; (v.-vii. :) the defeat of Hainan's plot against the 
Jews, and the death of his sons ; (viii., ix. 1—15 :) the com- 
memoration of this deliverance by the feast of Purim ; (ix. 
20-32:) the advancement of Mordecai; (viii. 1, 2, 15; x. 
2,3.) 

Having thus reviewed the historical books of the Old Tes- 
tament, including the Pentateuch, it may be necessary to 
remind you that the world possesses no collateral history of 
these times. No ; although there are still those who sneer 
at these sacred records, and glory in the wisdom, civilization, 
and power of the ancient Gentile nations, there is not to be 
found a page of authentic ancient history from an uninspired 
author to cast light on these remote times. We have, it is 



110 ELEMENTS OF DIVINITY. 

true, detached inscriptions on monumental ruins, several 
catalogues of dynasties and kings, fragments of literary 
records, and notes respecting different countries made by en- 
terprising travellers in foreign lands, which afford us many 
important and curious glimpses into the history and condition 
of the ancient world ; but we have not, before the time of 
Nehemiah, the account of any nation, nor even any consider- 
able portion of it, written by a native author, preserved to 
our day. Let infidels, therefore, scoff, and skeptics cavil, as 
they may : the man who carefully reads this section of Holy 
Scripture which we have now considered, will not only know 
the origin, character, polity, and religion of the Hebrew peo- 
ple, and their history from the beginning of the nation to 
400 B. C., but he will also know more of the origin of the 
human race, of the history of mankind in the early ages, and 
of the history of the great primitive kingdoms which swayed 
the sceptre of power over the world in ancient times, than all 
the other books on earth beside can teach him. 

It is a remarkable and significant fact, that, as the canon 
of the sacred narrative closed with Nehemiah, so the first 
Gentile historian whose works have been preserved to our 
day arose at the same time. Heredotus, the father of profane 
history, was contemporary with Nehemiah : so that when, in 
the order of Providence, the inspired Hebrew seers ceased to 
record national annals, the genius and learning of Greece 
were called into existence to afford to the world the light of 
subsequent historic truth. 



POETICAL BOOKS OF THE OLD TESTAMENT. Ill 



LECTURE III. 

THE POETICAL AND PROPHETICAL BOOKS OF THE OL] 
TESTAMENT. 

We now enter upon the investigation of a portion of the 
inspired writings which stands invested with very peculiai 
interest. Of all the agencies which, from the constitution of 
our nature, are most efficient in raising human sympathy, 
rousing intense feeling, and exciting the mind to elevated 
thoughts and noble deeds, none can surpass poetry. It is 
therefore worthy of observation, that it has pleased the In- 
spiring Spirit to give a large and very important part of the 
Bible through the medium of this poetic agency. 

To this section of holy writ we now invite your serious at- 
tention. It consists of five books, which, although they by 
no means comprise all the poetry contained in the Bible, (it 
indeed being frequently found in the Pentateuch, and still 
more abundantly in the writings of the prophets,) are, on ac- 
count of their being almost wholly composed in Hebrew verse, 
generally classed together under the common title of the 
Poetical Books. They are, Job, Psalms, Proverbs, Ec- 
clesiastes, and the Canticles, or Song of Solomon; and al- 
though some of them are older than many of the historical 
books, they are in our Bibles placed in succession between 
the historical and prophetical books. 

The Book of Job is the first of these inspired metrical 
compositions. In considering this portion of Scripture, it is 
necessary to call attention to the singular fact, that almost 
every thing connected with it has been violently disputed. 
Whether such a person as Job ever existed, to what age or 
period the contents of the book refer, who was its author, 
and also its canonical authority, scope, and meaning, have all 



112 ELEMENTS OF DIVINITY. 

been the subjects of earnest and continued disputation. It 
will be necessary to afford the best information in our power 
respecting these several points. 

It has by some writers of note been denied that any such 
person ever existed, and that the ancient poem bearing his 
name should be regarded as mythic, allegorical, or fabulous. 
If it had been necessary, this notion might be abundantly 
refuted on other grounds ; but in the present, instance it will 
be quite sufficient to show that Holy Scripture distinctly at- 
tests the existence and piety of Job. Besides the book be- 
fore us, the prophecy of Ezekiel does this, by repeatedly as- 
serting, " Though these three men, Noah, Daniel, and Job, 
were in it, they should deliver but their own souls by their 
righteousness, saith the Lord God." Ezek. xiv. 20. And 
St. James : " Behold, we count them happy which endure. 
Ye have heard of the patience of Job, and have seen the end 
of the Lord ; that the Lord is very pitiful, and of tender 
mercy." James v. 11. Now we feel confident that these 
passages prove, beyond the possibility of a doubt, the certain 
existence of Job. Noah was a man, Daniel was a man : are 
these, by the unerring Spirit of God, associated with a myth? 
Are we taught, in the Bible, of the righteousness of one who 
never existed ? Impossible ! Besides, Job is mentioned in 
the apocryphal book of Tobit, which was written during the 
captivity, and was referred to in almost every ancient Ara- 
bian tradition. 

But if Job did really exist, when did he live ? This is an 
important question, and we will endeavor to give it a clear 
and full reply. There are several ways of eliciting some in- 
formation respecting the time of this patriarch. The first is 
found in the length of his life. We are told that Job lived 
one hundred and forty years after the termination of his trou- 
bles. Job xlii. 16. Now this in itself is sufficient to refute 
the notion that Job was a descendant of Esau. We have no 
information in the Bible of any persons, after the time of 
Abraham, having attained the age which Job must have 
reached. But we need not be satisfied with this general con- 
clusion. In a future Lecture you will be informed of weighty 
reasons for preferring the chronology of early biblical history 
which is found in the Septuagint version of the Scriptures. 
If we suppose Job to have married and to have had children 



POETICAL BOOKS OF THE OLD TESTAMENT. 113 

at about the same age as other persons living at the same 
time, we shall obtain a tolerably accurate estimate of the age 
of Job. As his troubles certainly took place after his eldest 
son was married, we must endeavor to ascertain his age at 
this period. If, then, we run our eye over the list of postdi- 
luvian patriarchs according to the Septuagint, we find Salah, 
who lived four hundred and thirty-three years, the father of 
his eldest son at one hundred and thirty, and that this son 
was married at one hundred and thirty-four. Now this pa- 
triarch lived after the birth of his grandson one hundred and 
sixty-five years ; Eber, who followed him, one hundred and 
forty-four; lieu, seventy-seven; and Serug, one hundred and 
eighty-one. This would lead to the conclusion that Job lived 
between Salah and Serug ; and if we search the genealogical 
account given by Moses, we find that Jobab the son of Joktan 
was contemporary with Eeu. When it is further considered 
that this Joktan is by the Arabian historians celebrated as 
the ancient founder of their nation, there can be little doubt 
that we find here the parentage and age of Job. 

If necessary, this view might be further supported ; but 
enough has been ^aid to fix the time when Job lived. This 
also determines his country; for the Arabians were at an 
early period located in Ausitis or Uz, in Stony Arabia. 

The subject of the Book of Job is, therefore, the afflictions 
of an ancient Arabian prince, or emir, who lived in the ear- 
liest age of the nation, whilst patriarchal laws, usages, and 
religion were still maintained. 

Much controversy has been occasioned by the uncertainty 
which exists as to when and by whom this portion of Holy 
Scripture was written. The most probable conclusion which 
all this learning and labor has evolved is, that the book was 
written soon after the events transpired, most likely by Job 
himself; and that it was found among the Arabs by Moses 
during his sojourn in the land of Midian, and translated by 
him into the language of his countrymen, for their instruc- 
• tion, encouragement, and consolation, during the period of 
their cruel bondage in Egypt. 

The following is a brief analysis of the book : 

The first part is introductory, and contains a short history 
of the character, circumstances, and afflictions of Job. This 
portion of the book is written in prose; (chaps, i., ii.) 



114 ELEMENTS OF DIVINITY. 

The second part relates tlie first controversy between Job 
and his friends; and comprehends several discourses: The 
complaint of Job, when, overwhelmed with troubles, and ap- 
parently abandoned by God, he descends to language of the 
deepest despondency, laments that he ever beheld the light, 
and invokes death as his only refuge. Nothing can excel the 
boldness and grandeur of some parts of this speech; (iii.) 
To this language of despondency Eliphaz replies, reproving 
the impatience of Job, and intimating that his ^rcat suffer- 
ings were a punishment for some secret sin ; (iv., v.) 
Job's cup of agony is now full ; and in answering Eliphaz he 
apologizes for the bitterness of his grief, by the magnitude of 
his calamities, and prays for death : he is again hurried away 
by the violence of his emotions, and expostulates with the 
Almighty ; but at length perceiving his irreverence, he pra^s 
for forgiveness, and the termination of his sufferings; (vi., vii.) 
Bildad now enters into the debate, and begins his address to 
Job with provoking cruelty, charging the whole family of 
Job with great wickedness, because of the manner of their 
destruction, and impugns the conduct of Job himself in con- 
sequence of his being a partaker in the calamity. He then 
exhorts Job to repent, and to look to God for restoration to 
health and prosperity; (viii.) In Job's reply to this cutting 
address, he evinces a noble greatness of mind, and rises supe- 
rior to the bitterness of his assailant. He acknowledges the 
justice and power of God, and his Divine sovereignty, but 
argues that we are ignorant of his plans of moral government, 
and contends that his afflictions do not prove his guilt : sink- 
ing once more into despair under the weight of his theme, 
he again wishes for death; (ix., x.) Zophar then essays 
to support the cause of his friends. He inveighs with 
increasing severity against Job, whom he exhorts to repent- 
ance as the only means of restoration; (xi.) Job, harassed 
by the continual recurrence of unjust accusation, retorts on 
them with keen sarcasm, challenging their conduct as unjust, 
and fraught with partial pleading against him, and blaming • 
their pretensions to superior knowledge. He then in a noble 
address appeals to God, averring his steady hope in a future 
resurrection. It is worthy of particular observation, that, in 
this animated and able debate, apparently without any set 
purpose, the doctrine of a future state is at last referred to 



POETICAL BOOKS OF THE OLD TESTAMENT. 115 

as the grand means of solving the difficulties of the provi- 
dential dispensations of God toward his creatures in this 
world. 

The third part comprises the series of speeches which 
formed the second controversy, and extends from chapter xv. 
to the close of chapter xxi. 

Eliphaz opens this discussion. He accuses Job of vehe- 
mence and vanity; asserts that no man is innocent, and in- 
sists that Job's conduct in the debate is sufficient to condemn 
him. This address concludes with some moral maxims of 
great beauty and antiquity; (chap, xv.) Job replies by 
again bitterly complaining of the reproaches of his friends, 
renews his appeal to the Almighty, protests his innocency, 
and, entreating his friends to leave him and return home, he 
looks to death as the only means of escape from his troubles ; 
fxvi., xvii.) Bildad follows Job, with his characteristic vio- 
lence and virulence; at the same time exhorts him to be 
temperate, insisting that his sufferings were justly inflicted; 
fxviii.) Job's reply to Bildad is one of the most brilliant 
chapters of the book. The afflicted and crushed patriarch 
still calls his tormentors his friends, and in the most affecting 
manner implores their pity in his deep affliction. He then 
pathetically reviews his great sorrows, describes himself as 
suffering under the hand of God for purposes altogether mys- 
terious and unknown to him; and then, as if under a 
sudden burst of inspiration, he breaks out into language 
Bxpressing t'-'9 utmost confidence in his Redeemer and a 
future resurrection; (xix.) Zophar follows, and does little 
more than assume the cogency of his former argument, the 
principal points of which he repeats under a different form ; 
and then, as Job has not made confession of the sins for 
which he is presumed to be suffering, his friend proceeds, by 
a series of quotations of ancient apophthegms, to exhibit, in 
bold and terrific pictures, the punishments which are reserved 
for the impenitent; (xx.) 

Job, still further harassed and distressed by this unjust 
tirade, appears to collect his utmost intellectual power and 
energy to refute at the same time the speech of Zophar and 
the confidence of his coadjutors. In this effort the afflicted 
patriarch boldly denies the principle upon which all the 
arguments of his opponents had been based ; namely, that 



116 ELEMENTS OF DIVINITY. 

present prosperity is the lot of the good, and present adversity 
the portion of the wicked. He, on the contrary, maintains, 
although evidently confounded by the prospect of a provi- 
dence so mysterious, that here the wicked, a*nd not the right- 
eous, are most generally successful ; that this is, in an emphatic 
sense, their world, where they riot without restraint. lie 
then alludes to the possibility of their being reserved to a 
future judgment, but contends that here the power of the 
wicked is so great that none resists their progress, and that, 
on the contrary, their influence is so extensive that none can 
resist it during life, and that all tender them respect and 
attention even in their death ; (chap, xxi.) 

The fourth part contains the third debate or controversy, 
and ranges from chapter xxii. to chapter xxxi. inclusive. 

Here, as usual, Eliphaz opens the argument; and, roused 
by the last effort of Job, he exerts himself to the utmost. 
It is difficult to conceive of a more artfully contrived or more 
sophistical discourse. In spite of Job's repeated protesta- 
tions to the contrary, his opponent here charges him with 
being an advocate for the wicked, by associating wickedness 
and prosperity together as cause and effect. On the contrary, 
the speaker appeals to the destruction of the antediluvian 
world, as a signal proof that God does indeed hate sin and 
interposes to punish it; and thus, instead of regarding these 
Divine judgments as extraordinary, he argues from them as 
if they were to be regarded as types of his universal provi- 
dence. Having thus, by implication, included Job in the 
category of the ungodly, he proceeds to exhort him to repent- 
ance and prayer; (chap, xxii.) 

Job, in reply to this crimination, again complains of the 
cruel perseverance of his professed friends, and renews his 
earnest desires to find out the Almighty, and to plead his 
cause before him. He then returns to the argument, and proves, 
by a great variety of examples, that the providential govern- 
ment of God is at present carried on in a most mysterious 
manner; that, notwithstanding numerous exceptions, the 
wicked are generally prosperous, whilst even infants are per- 
mitted often to perish nearly as soon as created, and lonely 
widows suffered to pine in want and misery. At the same 
time Job maintains that the eye of God always marks the 



POETICAL BOOKS OF THE OLD. TESTAMENT. 117 

way of the wicked, who are sometimes (but not generally) 
cut off by his righteous power; (chaps, xxiii., xxiv.) 

Bildad, in attempting an answer to this masterly address, 
appears to be quite confounded. He reluctantly admits 
that the existing state of the world proves that the Divine 
Ruler of it governs in an incomprehensible manner, and with 
absolute sway. Yet, although he is to this extent driven 
from his former position, he pertinaciously maintains that 
Job must be wicked, as all are so, confirming his view by a 
further quotation of ancient maxims; (chap, xxv.) 

Job immediately censures the preceding speaker for not 
acknowledging his error when so clearly convicted of it, and 
expresses himself as particularly annoyed at his quoting the 
opinions of the ancients, as though they were entirely on his 
side ; in opposition to which, he recites a long string of tradi- 
tions of great sublimity and power. Job then resumes his 
argument, and asserts that, although forsaken and distressed, 
he has ever labored to maintain innocency of life. He then 
ventures to encourage a hope of final deliverance, and forcibly 
points out the difference between his afflictions and the penal 
judgments of the wicked, which he describes as overwhelm- 
ing and irreversible. After a splendid eulogy on wisdom, he 
passes to a minute review of his own conduct in the various 
circumstances in which he had been called to act, and inves- 
tigates his behavior as a magistrate, husband, father, and 
master ; and is able, in respect of all, conscientiously to justify 
his conduct, challenging his friends and the world at large to 
produce publicly an accusation against him. Zophar, who 
should have followed, declines to do so, and the argument 
ends; (chaps, xxvi.-xxxi.) 

In the fifth part, the parties to this controversy having 
closed the debate, Elihu, a new speaker, is introduced. He 
is represented as having carefully listened to all the argu- 
ments, and to have studied the several parts with great care 
and impartiality. Glancing at the general irrelevancy of the 
arguments which had been urged against Job, and tacitly" 
admitting the propriety of his reasoning, he proceeds to scru- 
tinize his conduct in the course of the controversy, and the 
moral tendency of his replies ; both of which he severely 
censures. He then exhorts Job to relinquish his present 
sentiments, to confess his sin, in the hope of restoration to 



118 ELEMENTS OF DIVINITY. 

the Divine favor, asserting that submission to God is the great 
duty of man. He then closes a magnificent address by a most 
sublime representation of the Divine attributes, especially of 
the glory, wisdom, and power of God ; as evinced in the works 
of creation. 

The sixth part exhibits the whole issue of this wonderful 
contest. The utmost efforts of intellect having been employed 
in this protracted struggle, Jehovah himself appears to deliver 
judgment, and speaks to Job out of a whirlwind. This 
address is conceived in the most sublime and magnificent 
manner. In it the Divine Speaker maintains his supreme 
sovereignty and universal providence, and avows that all 
which takes place is ordained as means to an appointed end, 
and that end the happiness of his creatures. In the develop- 
ment of this idea, the formation of the world and the arrange- 
ments of universal nature are described in language that has 
never been equalled. From this lofty description, the 
Speaker descends to the providential provision for every liv- 
ing creature, and the wonderful adaptation of their powers 
to their various circumstances and wants ; all which is exquis- 
itely illustrated by a variety of distinct examples drawn from 
natural history, and painted to the life ; the whole issuing in 
the general conclusion, that God is supreme, must be sub- 
mitted to and worshipped, his wisdom being incomprehensible, 
and cannot be arraigned, his power omnipotent, and cannot 
be resisted, his goodness universal, and cannot be denied. 

This sublime address is listened to with wonderful emotion. 
The afflicted patriarch confesses the folly of his arrogance 
and presumption, and deeply laments his conduct. The con- 
fession and penitence of Job are accepted. His three 
friends are severely reprehended for the harsh judgment 
they had pronounced respecting him, and their false and 
narrow views of Divine Providence. A sacrifice is demanded 
on their account, which Job is commanded to offer as their 
intercessor. This being done, the tried patriarch is restored 
to health and his former state of prosperity, all his property 
being doubled, and even his family blessings are renewed and 
enlarged. 

I have thought it right to dwell more at length on the 
analysis of this extraordinary book, than might at first sight 
appear to be necessary. But the biblical student will find 



POETICAL BOOKS OF THE OLD TESTAMENT. 119 

his time and attention well applied in the study of the Book 
of Job. Here he can learn the doctrines/ morals, and religi- 
ous manners of the patriarchal faith. In this splendid poem 
we have a clear and ample exhibition of the intelligence, cul- 
tivation, and highly civilized condition of the early inhabit- 
ants of the world. We have here one of the most wonderful 
examples of the exercise of the highest intellectual power, 
employed under the guidance of the most exquisite taste, 
genius, and art, in the investigation of the mpst sublime sub- 
jects that can engage our mental faculties; namely, the will 
of God, and the wonderful manifestation of his infinite attri- 
butes in the government of mankind. No one can pretend 
to an acquaintance with the Bible who has not formed a con- 
sistent idea of the several parts of the Book of Job. 

The Book of Psalms comes next under consideration. 
The names given to this collection of Divine songs are pecu- 
liarly significant, and deserve attention. The Hebrew title 
b"£nn ~,ds (SepJier Tehillim) signifies "the Book of Hymns" 
or " Praises," and was given because the greater part of them 
treat of the praises of God. The English title is derived 
from the appellation given to this book in the Greek version 
of the Septuagint. This is ^a\\iQi, simply " The Psalms." 
There can scarcely be a doubt that this term was adopted for 
the same reason which led to the application by us of its de- 
rivative " Psalter" to the English version of the book ; 
namely, because most of these compositions were designed to 
be sung in public worship, and accompanied by instrumental 
music, the psaltery being an instrument usually employed for 
this purpose. This fact, that the Psalms were originally 
designed as lyrical pieces to be sung in conjunction with 
musical instruments in worship, which is so fully maintained 
by the most eminent critics, among whom we reckon Lowth, 
Herder, Ewald, Tholuck, and others, is decisive as to the 
admissibility of instruments of music into public worship. The 
force of ten thousand arguments falls powerless before such a 
fact. De Wette, an eminent German critic, has the follow- 
ing observations on this point. The Psalms, he observes, 
"are lyric in the proper sense; for, among the Hebrews, as 
among the ancients generally, poetry, singing, and music 
were united ; and the inscriptions to most of the Psalms 



120 ELEMENTS OF DIVINITY. 

determine their connection with music, though in a way not 
always intelligible to us. Also as works of taste, these com- 
positions deserve to be called lyric. The essence of lyric 
poetry is the immediate expression of feeling; and feeling is 
the sphere in which most of the Psalms move : pain, grief, 
fear, hope, joy, trust, gratitude, submission to God, every 
thing that moves and elevates the heart, is expressed in these 
songs. Most of them are the lively effusions of the excited 
susceptible heart, the fresh offspring of inspiration and eleva- 
tion of thought." 

We can scarcely find a more difficult or disputed question 
than that which is presented to us in an inquiry into the 
authorship of the Psalms. This, indeed, involves another 
point of peculiar interest; namely, the authority of the 
inscriptions which are prefixed to these sacred pieces. If 
these could be safely relied on, they would in most instances 
tell us by whom these several songs were composed; and it 
cannot be questioned that these titles are very ancient. 
They existed when the Septuagint translation was made, about 
280 B. C, just as we find them in our present Hebrew Bibles ; 
but, on the other hand, it is alleged that either some of these 
Psalms have been altered, or added to, by subsequent inspired 
writers, or the titles cannot be depended on, inasmuch as 
there are references to the captivity in Psalms which are 
ascribed to David. I think there can be no doubt that 
more is made of this objection than it merits. Psalm xiv. 7, 
is, for example, referred to as one of such instances. But it 
is very manifest that the terms ""the captivity of his people," 
may as reasonably be applied to the effects of Absalom's 
rebellion as to the Babylonian conquest. It must, however, 
be admitted that some of the Psalms do contain passages and 
forms of speech very much at variance with the inscrip- 
tions which they bear. Yet when it is known that we have 
good reason to attribute the origin of these inscriptions to a 
time at least as early as that of Ezra, the judgment to which 
an eminent critic has arrived on this subject will be received 
with general acceptance : " On the whole, it seems the part 
of sober criticism to receive the titles as historically valid, 
except when we find strong internal evidence against them." 

The design of these inscriptions is to specify the author, 
chief singer, the historical subject or occasion, the style of 



POETICAL BOOKS OF THE OLD TESTAMENT. 121 

poetry, or the instrument or style of music. Some of them 
are limited to the mention of one of these particulars; in 
others, as in Psalm li., several are enumerated. 

It is uncertain when and by whom the Psalms were 
arranged in the order in which we find them in Holy Scrip- 
ture. Many suppose that David collected into a book, for the 
purposes of public worship, such as were composed before 
and during his time; but it seems more probable that this 
was done from time to time by Asaph or his successor, as 
chief of the singers. Although it is uncertain by whom or 
at what period the Psalms were arranged, it is clear that they 
were thus placed, and the whole divided into five books, at 
an early period, as they are found in this state in the Jewish 
and Syriac copies ; and as the same classification is found in 
the Septuagint, it must have been made previously to 
B. C. 280. 

The first book contains the Psalms as found in our Bible 
from Psalm i. to xli., inclusive. This is believed to consist 
wholly of David's songs, his name being prefixed to all but 
the first, second, tenth, and thirty-third ; and there is little 
doubt that these are rightly ascribed to the same author. 
This is evidently the first collection that was made, and is by 
some ascribed to Hezekiah, who is known to have ordered a 
collection of the proverbs of Solomon, (Prov. xxv. 1,) and to 
have commanded the Levites to sing the words of David; (2 
Chron. xxix. 30.) 

The second book extends from Psalm xlii. to lxxii., and 
consists mainly of other Psalms of David, with those com- 
posed by the sons of Korah. That this collection was sepa- 
rate and distinct from the preceding, is manifest from the 
fact, that pieces occurring in the first are repeated here with 
partial alterations. Thus Psalm liii. is the same with Psalm 
xiv., only that the name of Deity which in the latter is Lord, 
(Jehovah,) in the former is changed to God, (Elolvim?) In 
the same manner Psalm lxx. is but a repetition of Psalm si. 
13-17, with the same very singular change in the Divine 
name. 

The third section or book of the Psalms begins with Psalm 
lxxiii., and extends to Psalm lxxxix , consisting mostly of 
those composed by Asaph, of whose odes we have here 
eleven; to which are added three by the sons of Korah, one 



122 ELEMENTS OF DIVINITY. 

of Heman's, and one of David's. The date of this collec- 
tion is supposed to be as late as the time of the captivity, or 
even of the restoration, if Psalm lxxxv. is correctly referred 
to that period. 

The fourth book commences with Psalm xc, and closes 
with Psalm cvi. One of these sacred songs is ascribed to 
Moses, and two to David : the others have no author's name 
attached to them. The date of the collection is unknown ; 
but it is supposed that it was made with special reference to 
the service of the temple. 

The fifth book begins with Psalm cvii., and extends to the 
end of Psalm el. This section contains the Songs of Degrees, 
which seem originally to have formed a separate section or 
collection. This book, in all probability, was used for litur- 
gical purposes in the Hebrew worship. 

If we investigate, as far as our means will allow, the pro- 
duction of these poetic compositions, the result will cast im- 
portant light on their nature and character. The number of 
the Psalms is one hundred and fifty. Of these David and 
his companions are supposed to have composed about ninety. 
In the time of Jehoshaphat, four Psalms are supposed to 
have been produced ; about the time of the subversion of the 
kingdoms of Israel and J udah, five ; and about the time of the 
Babylonish captivity, forty. So that, of the whole number, 
nearly one hundred and forty were produced under the influ- 
ence of special and peculiar religious excitement. The early 
part of the reign of David can never be properly regarded 
but as a season of great religious revival in the Hebrew 
Church; and this period produced nearly two-thirds of the 
Psalms. The ruin of the Hebrew kingdoms also gave a 
stimulus to religious feeling; and those times made addi- 
tions to the number of the sacred songs. The reign of Je- 
hoshaphat was another season of religious quickening; this 
also furnished its quota, and the times of the captivity and 
restoration had a similar religious effect on the Hebrew 
mind; the result was, the contribution of a large addition 
to the inspired songs of the Hebrew Church. During the 
prevalence of idolatry, the poetic inspiration slumbered ; but 
every incident that called back the people to their allegiance 
to God served, more or less, to fan the flame of genius, and 
thus added to the number of those sacred son^s. 



POETICAL BOOKS OF THE OLD TESTAMENT. 123 

The peculiar nature of this portion of Holy Scripture has 
not received the attention which it merits. It has been 
often observed, that the Bible, although remarkable for its 
unity in doctrine and history, is equally so for its great 
variety in manner of composition. It contains general and 
national history, and individual biography, prose and poetry, 
proverbs and ethics, narratives and epistles; but the peculi- 
arity observable in the Book of Psalms is altogether different 
from all these : it is found, not in the mere vehicle of lan- 
guage, but in the thoughts, feelings, sentiments, and desires 
which are here presented in all their living energy, pathos, 
and power. The grand design of the Bible is to give to man- 
kind a knowledge of spiritual religion. How does the Book 
of Psalms promote this object? In this peculiar and striking 
manner: by imbuing the best thoughts and feelings of 
the best men, in the purest periods of the Old Testament 
Church, with the plenary inspiration of the Spirit of God, and 
then, as they passed forth from sanctified hearts in the burn- 
ing power of the purest poetry, stereotyping them on the pages 
of revelation for the benefit of the world in all future ages. 
Take David as an instance. Whilst a pious and unoffending- 
young man, hunted about on the mountains and deserts of 
Judea by the cruelty of Saul, he gave vent to the feelings of 
his heart in songs of prayer, confidence, and praise; and 
these it pleased God to pervade with his Holy Spirit, and to 
preserve for the edification of his Church in all ages; so that 
they form at the same time a. pure model of godly experience, 
and a standard of piety, purity, and faith. 

Much has been said of the vast importance of orthodox 
liturgies in guarding the Church against error, and in main- 
taining a sound standard of truth ; but what was the liturgi- 
cal bulwark which saved the Hebrew Church, so far as it was 
saved, from corruption ? The only answer that can be given 
is, The Psalms. The Methodists have a poetical liturgy in their 
Hymn Book — formed on a scriptural model, as nearly approach- 
ing an adaptation of the Psalms to Christian times and expe- 
rience as it seems possible to procure from an uninspired 
source. 

It is necessary to warn the student against the error of 
regarding the Psalms as one book, without reference to the 
author and object of the several pieces. Of course, this 



124 ELEMENTS OF DIVINITY. 

cannot always be obtained; but when it can, it is most im* 
portant that it should be fully realized, and used to give a 
definite and forceful meaning to the sacred text. We may 
quote an instance : the beautiful and instructive Psalm lxxii. 
can scarcely be read without profit. But when we know that 
it was composed by David on the inauguration of his son 
Solomon as king, and survey the aged and pious sovereign 
surrounded by his counsellors and captains, and all the mili- 
tary and civil authorities of his kingdom, (1 Chron. xxviii. : 
xxix. 22,) and hear him deliver his inimitable charge to his 
successor; and then see him leaving the multitude to their 
festive joy, whilst he retires to his closet, and, bowing before 
the Lord, pours out his soul in earnest prayer, saying : "Give 
the king thy judgments, God, and thy righteousness to the 
king's son;' 7 and thus continuing to supplicate blessings on 
the kingdom and government of Solomon until, under a pow- 
erful afflatus of the Holy Ghost, he discerns the more glorious 
kingdom of Messiah, the Son of David, and his rapt spirit, in 
the contemplation of the full fruition of all his hopes, ex- 
claims, " The prayers of David the son of Jesse are ended ;" 
it will be very obvious, that a consideration of these circum- 
stances cannot fail to invest the contents of this Psalm with 
an interest which they never could possess if the several sen- 
tences of which it is composed were read without any regard 
to them. It is important, therefore, to ascertain, as far as 
possible, the author and object of each of the Psalms, in order 
to a full appreciation of their meaning. 

The following arrangement gives a general classification of 
the Psalms, according to their subject-matter : 

I. PSALMS PRINCIPALLY SUPPLICATORY. 

1. Prayers for pardon of sin : vi., xxv., xxxviii., li., cxxx. 
Psalms styled " penitential :" vi., xxxii., xxxviii., li., cii., 
cxxx., cxliii. 

2. Prayers indicating a deprivation of public worship : xlii , 
xliii., lxiii., lxxxiv. 

3. Prayers exhibiting great dejection of mind under afflic- 
tion : xiii., xxii., lxix., lxxvii., lxxxviii., cxliii. 

4. Prayers supplicating Divine aid, on the ground of integ- 
rity and uprightness: vii., xvii., xxvi., xxxv. 

5. Prayers expressing trust and confidence in God under 



POETICAL BOOKS OE THE OLD TESTAMENT. 125 

affliction : iii., xvi., xxvii., xxxi., Hv. ; lvi v lvii., lxi., lxii., Ixxi., 
lxxxvi. 

6. Prayers referring to the afflictions or persecutions of the 
people of God : xliv., lx., lxxiv., lxxix.ylxxx., lxxxiii., lxxxix., 
xciv., cii., cxxiii., cxxxvii. 

7. Prayers under affliction generally : iv., v., xi. ; xxviii., 
xli.j lv., lix.j lxiv., lxx., cix., cxx., cxl. ; cxli., cxliii. 

8. Intercessory prayers : xx. ; lxvii., cxxii., cxxxii., cxliv. 

II. — PSALMS OF THANKSGIVING. 

1. Thanksgivings for mercies to particular persons: ix. ; 
xviii., xxii. ; xxx., xxxiv., xl. ; lxxv., ciii. ; cviii., cxvi., cxviii., 
cxliy. 

2. Thanksgivings for mercies to the Hebrew Church : xlvi., 
xlviii. ; lxv., lxvi., lxviii., lxxvi., lxxxi., lxxxv., xcviii., cv., 
cxxiv., cxxvi., cxxix., cxxxv., cxxxvi., cxlix. 

III. PSALMS OF PRAISE AND ADORATION. 

1. Acknowledgments of the Divine goodness and mercy : 
xxiii., xxxiv., xxxvi., xci. ; c. ; ciii., cvii., cxvii., cxxi., cxlv., 
cxlvi. 

2. Psalms showing forth the glorious attributes of God : 
viii.j xix., xxiv., xxix., xxxiii., xlvii., 1., lxv. ; lxvi., lxxvi., 
lxxvii., xciii., xcv., xcvi., xcvii., xcix., civ., cxi., cxiii., cxiv., 
cxv., cxxxiv., cxxxix., cxlvii., cxlviii., cl. 

IV. — PSALMS ON MISCELLANEOUS SUBJECTS. 

1. Psalms descriptive of the happiness of the pious, and 
the misery of the wicked: i., v., vii., x., xi., xii., xiv., xv., 
xvii., xxiv., xxv., xxxii., xxxiv., xxxvi., xxxvii., L, Hi., liii., 
lviii., lxxiii., lxxv., lxxxiv., xci., xcii., xciv., cxii., exix., 
cxxi., cxxv., cxxvii., cxxviii., cxxxiii. 

2. The excellence of the Divine laws: xix., cxix. 

3. The vanity of human life: xxxix., xlix., xc. 

4. The virtue of humility : cxxxi. 

V. — PSALMS MORE DIRECTLY PROPHETICAL. 

Psalm ii., xvi., xxii., xl., xlv., Ixviii., lxxii., Ixxxv., ex., 
cxviii. 

VI. HISTORICAL PSALMS. 

Psalm lxxviii., cv. ; cvi. 



126 ELEMENTS OF DIVINITY. 

There is jet another division of the Psalms to which atten- 
tion should be directed ; namely, that a large -portion of 
them were expressly appropriated to be sung during worship 
at the tabernacle of David on Mount Zion. This sanctuary 
brings before us one of the most interesting and startling 
facts in the history of the Hebrew religion. When David had 
obtained full possession of his kingdom, and had subdued his 
enemies on every side, so that he dwelt in peace, and had 
time to direct attention to the civil administration and reli- 
gious improvement of his people, lie found that the ark of 
God, which had been taken by the Philistines and sent back 
again to the land of Israel, (2 Sam. vi., 1 Chron. xiii.,) was 
resting in the house of Abinadab on the hill, where it had 
remained for many years. David could not endure that the 
sacred seat of the Divine Presence, the ark, propitiatory, and 
cherubim, should continue in a private dwelling. This feel- 
ing might be expected, and is in no respect wonderful; but 
it is remarkable that this pious king did not restore it to the 
holy of holies of the Mosaic tabernacle, from whence it had 
been taken, but prepared a tabernacle for its reception on 
Mount Zion. There seems to be no reasonable doubt that 
in this measure David was divinely directed ; and having ac- 
complished his purpose, " he appointed certain of the Levitea 
to minister before the ark of the Lord, and to record, and to 
thank and praise the Lord (Jod of Israel; (1 Chron. xvi. 4.) 
This latter clause is elsewhere rendered u a service of song ;" 
(1 Chron. vi. 31.) Of the Levites who had the charge of this 
duty, Asaph was chief. For the purposes of this worship, 
many of the Psalms are inscribed as being handed to the " chief 
musician ;" and there are reasons for believing that many 
others not so marked w T ere used for the same purpose. There 
is a remarkable proof of this in the First Book of Chroni- 
cles, (chap, xvi.,) where we have a Psalm which David wrote 
for the opening service of his tabernacle, and which some 
critics believe to have been sung at every service, as its man- 
ner is obviously liturgical. Yet, although this is not found as 
a whole in the Book of Psalms, it is there in substance. The 
fifteen verses which form the commencement of it, are found 
in a similar position in Psalm cv., and the remainder of it 
composes Psalm xcvi. 

The following Psalms are expressly stated to have been 



POETICAL BOOKS OF THE OLD TESTAMENT. 127 

appropriated to this service : iv., v., vi., viii., ix., xi., xii., 
xiii., xiv., xviii., xix., xx., xxi., xxii., xxxi., xxxyi., xl., xli., xlii., 
xliv., xlv., xlvi., xlvii., xlix., li., liii., liv., Iv.., Ivi., lvii., lviii., 
lix., Ix., lxi., lxii., htiii., lxiv.,lxvi., lxvii., lxviii., lxix., lxx., 
lxxv., lxxvi., lxxvii., lxxx., lxxxi., lxxxiv., lxxxv., lxxxviii.. 
cix., cxxxix., exl. 

On the whole, the Christian believer can scarcely find a 
portion of Scripture more rich in means of spiritual instruc- 
tion, guidance, and consolation, than the Book of Psalms. 
For this reason, and for many others, this collection of sacred 
poetry will form a most important subject of study for the 
Christian preacher. Here, indeed, we have the religion of 
the heart exhibited in all its living power, depth of feeling, 
and spiritual purity. These poems are the best exponents of 
the religion of the Hebrews. No one can understand the 
faith and practical piety of God's ancient people without 
an acquaintance with the Book of Psalms. 

We have next in order to direct attention to the Book or 
Proverbs. 

This book has been uniformly ascribed to Solomon. But 
it must not from hence be supposed that the Hebrew king 
was the immediate author of all these moral maxims : it is far 
more probable that with many of his own he incorporated 
aphorisms then in common use, and maxims which had been 
handed down from remote antiquity. 

The name given to this book in our version is a compound 
of two Latin words, pro verbis, literally, " for words,'' and is 
generally supposed to have been given to it on account of the 
brief and sententious character of its composition; a sen- 
tence being employed to convey such an amount of instruc- 
tion as in other circumstances would require an elaborate 
address, a long and formal speech. It seems doubtful, how- 
ever, whether this gives the true origin of the name. The 
Hebrew word which we render u proverb" Qty&a) is derived 
from a root which means, 1. "To resemble, to compare;" 2. 
"To rule;" and signifies primarily a " similitude" or " com- 
parison" of two objects ; and this term was probably selected 
at first on account of the highly figurative language in which 
oriental proverbs were generally given. Of this we have 
some striking instances in the inspired book before us ; 



128 ELEMENTS OF DIVINITY. 

amongst the most remarkable of which the vivid personifies 
tion of wisdom may be reckoned. Thus, when the royal mor- 
alist shows the peace, happiness, and safety which result from 
wisdom, or true religion, and says, " Her ways are ways 
of pleasantness, and all her paths are peace/' we have a 
speaking picture instead of a discourse; an expressive and 
vivid image, instead of a verbal description ; and this imagery, 
or similitude, is called " a proverb/' as it affords a perfect 
substitute for the extended use of words. 

From our version of this book, however, we can form but 
a slight idea of the remarkable condensation of imagery and 
thought which the Hebrew original so fully exhibits. We 
may present two instances for the information of the reader. 
The verse, U A man's heart deviseth his way, but the Lord 
directeth his steps," contains in our version twelve words ; in 
the Hebrew it is given in seven. Again : " When a man's 
ways please the Lord, he maketh even his enemies to be at 
peace with him." Here are eighteen words; in the original 
the sense is expressed in eight. From the remark of Solo- 
mon, that a wise man will seek 

"To understand a proverb. and the interpretation; 
The words of the wise and their dark sayings;" 

it may be inferred that this kind of study formed a promi- 
nent portion of the wisdom of that age. This book, there- 
fore, affords another instance of the wise and gracious provi- 
sion which God has evinced in the revelation of his will to 
mankind. 

It should also be observed, that we are nowhere told that 
Solomon wrote these proverbs, but that he spake them; and 
it seems questionable whether they did not make a part of 
viva voce instructions delivered by Solomon to his people. 
However this may be, it is certain that the book, as we now 
have it, was not wholly written and arranged by Solomon. 
Dr. John Mason Good has divided the Book of Proverbs into 
four parts, or sections; "each of which," he observes, "is 
distinguished both by an obvious introduction, and a change 
of style and manner, though its real method and arrangement 
seem, hitherto, to have escaped the attention of our commen- 
tators and interpreters." 

The first part extends from chapter i. to chapter ix. 



POETICAL BOOKS OF THE OLD TESTAMENT. 129 

The sacred poet here seems to aim at the guidance and 
instruction of persons in early life, before thay have fairly 
selected their course of action. To save such from delusive 
and destructive error, and to guide them to the attainment 
of the greatest good, the sacred writer personifies a course of 
piety, under the form of wisdom. Vice is consequently exhi- 
bited, not only as dangerous and debasing, but as the height of 
folly, the extreme of idiocy and infatuation; whilst, on the 
other hand, true piety is set forth with all the attractions of 
dignity, safety, honor, and wisdom. 

The second part comprises from chapter x. to chapter 
xxii. 16. 

This section is headed with the title, " The Proverbs of 
Solomon/' and contains brief weighty sentences adapted for 
persons who have reached manhood, and entered on the active 
duties of life. They accordingly treat of the various duties 
of man towards God and towards his fellow-men in every sta- 
tion of life, and refer to almost every variety of circumstance 
and condition. 

The third part extends from chapter xxii. 17 to chapter xxiv. 
This contains miscellaneous proverbs, principally referring to 
rich men, and those moving in elevated situations in society. 

The fourth part contains a kind of appendix to the book, 
collected and arranged by different persons after the death of 
Solomon. 

The first section comprises a collection of proverbs of Solo- 
mon which seems to have been made in the time of Hezekiah. 
These are generally short and unconnected, and a few of them 
appear to be repetitions of such as are to be found in the 
earlier parts of the book. 

The second section contains moral sayings and advices 
given by Agur, the son of Jakeh, to his friends Ithiel and 
Ileal. 

The third section records the admonitions given to King 
Lemuel by his mother, a wise and pious queen. 

Scarcely any part of the Old Testament has received more 
abundant confirmation by being quoted in the New, than the 
Book of Proverbs. In seventeen places in the apostolical 
epistles do we find the Proverbs cited. 

This book should be carefully studied by every preacher. 



130 ELEMENTS OF DIVINITY. 

But in making these beautiful and weighty moral precepts 
tlie foundation of gospel sermons, care should be taken to 
avoid giving to such texts either an allegorical or an evangelical 
meaning which they were never intended to convey. It 
cannot be doubted that in some of these sentences deep spi- 
ritual religion is purposely set forth ; but it is equally certain 
that in the great majority of cases the meaning is limited to 
a pure and elevated morality. It is, however, necessary, 
perhaps, to guard this statement; for, by many persons, 
morality, instead of being regarded as an important element 
of religion, is frequently considered as a mere outward course 
of action, opposed to, rather than resulting from, a change of 
heart. The Book of Proverbs teaches a morality of the first 
kind ) and insists on the knowledge of God and the fear of 
the Lord as essential to consistent conduct. Yet texts of this 
kind have frequently been made to speak more fully of New 
Testament privilege and blessing than is consistent with their 
strict and proper meaning. 

Ecclestastes is always reckoned as the fourth of the 
poetical books of the Bible, although serious objections have 
been made to the uniformity of its poetical character. It is 
perhaps more correct to say, with a great critic, " it is a phi- 
losophical discourse written in a rhetorical style, and plenti- 
fully interspersed with verses :" which latter feature has led 
to its being reckoned as one of the poetical books. 

The name given to this portion of Holy Scripture suggests 
an interesting inquiry. First, it signifies " the convener of an 
assembly/' or the person who addresses it, and is correctly 
rendered " teacher" or " preacher." It may consequently 
be fairly questioned whether the use of this term does not 
indicate that, during the zenith of Hebrew civilization, learn- 
ing, and religion, discourses of a similar kind were fre- 
quently delivered for the edification of the people. If so, 
this piece, being preeminent on account of its Divine inspira- 
tion, has been received into the Old Testament canon of the 
Sacred Scriptures. It is, further, a fact which calls for ob- 
servation, that this name in the original language is feminine. 
This circumstance, which has led to numerous fanciful con- 
jectures, is satisfactorily solved by the reflection that the 



TOETICAL BOOKS OF THE OLD TESTAMENT. 131 

speaker appears in the person of wisdom ; and in accordance 
with this, he assumes a form of appellation in agreement with 
such personification. 

Arguments of some weight have been adduced, to show 
that Solomon, to whom the Book of Ecclesiastes is generally 
ascribed, was not its author. These are mainly derived from 
the language of the composition, which, it has been alleged, 
is of a much later date than the time of Solomon. These 
objections were a few years since urged with great vehe- 
mence ; but more careful and profound critical investigation 
has proved that they are not so conclusive as at first supposed, 
and that the difficulties which still remain are by no means' 
sufficient to set aside the evidence that attributes the work to 
the pen of Solomon. 

The scope and design of this book are very manifest : It is 
an elaborate philosophical inquiry into the supreme good of 
man; its object being to exhibit that course which, in all the 
different relations of life, and all the various circumstances 
of humanity, is most conducive to the best interests of man- 
kind. This is, in fact, formally propounded as the purpose 
of the author : " What is that good for the sons of men, which 
they should do under the heaven all the days of their life V 9 
(Chap. ii. 3.) 

In order to sec the manner and force of the writer's argu- 
ment, it will be necessary to give a brief analysis of the book, 
which is divided into two parts. 

The first contains a proof of the vanity of all earthly pur- 
suits, acquirements, and pleasures ; (chap, i.-vi. 10.) 

1. The vanity of all human things; (chap. i. 2.) 

2. The changeable nature of all earthly things; (verses 3-11.) 

3. Unsatisfactory result of laborious investigations into the 
ways and works of man; (verses 12-18.) 

4. Luxury and pleasure yield only vanity and vexation of 
spirit; (chap. ii. 1-11.) 

5. Although there is real worth in wisdom, yet as wise 
men and fools both die, learning is but vanity; (verses 
12-17.) 

6. The vanity of human labor; (verses 18-23.) 

7. Sensual pleasures result in vanity ; (verses 24— 26.) 

8. Though there is a time for all human pursuits, they 



132 ELEMENTS OF DIVINITY. 

are all unprofitable and vain ; but the counsels of God are 
immutable ; (chap. iii. 1-14.) 

9: The vanity of human labor shown by the wickedness 
prevailing in courts of justice, contrasted with the righteous 
judgment of God ; (verses 15-17.) 

10. Though life is vanity, as men die as well as beasts, the 
destiny of the spirit of man is altogether different from that 
of beasts ; (verses 18-22.) 

11. Vanity is increased by oppression ; (chap. iv. 1-3.) 

12. The vanity of prosperity ; (verse 4.) 

13. The vanity of folly, or preferring the world to wisdom ; 
(verses 5, 6.) 

14. Vanity of covetousness ; (verses 7, 8.) 

15. Notwithstanding the benefits of society, dominion and 
empire are but vanity; (verses 9-16.) 

16. Human error and frailty often render Divine worship 
vain and unprofitable; (chap. v. 1—7.) 

17. The vanity of murmuring at injustice, since it is 
observed by God; (verses 8, 9.) 

18. Riches are vanity, and should therefore be enjoyed in 
moderation ; (verses 10-20.) 

19. Vanity of avarice; (chap. vi. 1-9.) 

The second part exhibits the nature, excellence, and 
beneficial effects of wisdom, or real religion ; (chap. vi. 12 : 
xii. 14.) 

1. As all human designs, labors, and enjoyments are vain, 
what is supremely good for man ? (chap. vi. 10-12.) The 
following sections reply to this inquiry : 

2. The advantage of character and reputation ; (chap, 
vii. 1.) 

3. Afflictions improve the heart and exalt the character of 
the wise ; (verses 2-10.) 

4. The excellence of wisdom; (verses 11-14.) 

5. An objection stated and answered; (verse 15-viii. 7.) 

6. The evil of wickedness shows the advantage of true wis- 
dom; (chap. viii. 8-13.) 

7. Another objection, with its answer; (verse 14-ix. 1.) 

8. A further objection answered; (chap. ix. 2-x. 15.) 

9. The evils of gluttony and drunkenness; (chap. x. 16, 
17;) and of sloth; (verse 18.) 



POETICAL BOOKS OF THE OLD TESTAMENT. 133 

10. The power of wealth; (verse 19.) 

11. An exhortation against speaking evil of sovereigns or 
rich men; (verse 20.) 

12. In the exercise of prudence and diligence, men must 
commit the issues to the Divine decision ; (chap. xi. 1-6.) 

13. The sum of vanity; (verses 7, 8.) 

14. Exhortation to rejoice with moderation ; (verses 9, 10.) 

15. An exhortation to early piety ; (chap. xii. 1-7.) 

16. The conclusion ; (verses 8-14.) 

From this sketch it will be seen that the author of this 
book regarded real religion as synonymous with wisdom. 
Overlooking this essential principle of interpretation, many 
learned men have fallen into the most strange errors respect- 
ing this portion of Scripture. Here wisdom means the spi- 
ritual and religious regulation of the whole mind, rather than 
any intellectual effort or acquirement. This forms the key 
to the entire argument, and must be constantly kept in view, 
in order to any consistent apprehension of its bearing and 
conclusion. 

The Song of Solomon is the last of the poetical books 
of Holy Scripture. It is usually called Canticles, or the Song 
of Songs, as is generally supposed, on account of its superior 
beauty and excellence. Perhaps no portion of the Bible has 
obtained more notice, or called forth greater difference of 
opinion, than this. Its canonical authority has been doubted, 
both in ancient and modern times ; but the fact of its recog- 
nition as a part of Sacred Scripture by the uninterrupted 
current of Jewish and Christian antiquity, supported as this 
is by strong internal evidences of authenticity, sufficiently 
attests its sacred character and origin. 

The great question respecting this part of Scripture has 
reference to its scope, object, and design. On this subject 
two principal opinions have obtained, both of which have 
been greatly modified and varied by different learned men. 
The views referred to are the following : 1. That this book 
is a poetic celebration of Solomon's marriage, a vivid exhibi- 
tion of the chaste and intense love subsisting between him 
and his bride. 2. That it is designed to set forth a more 
important and spiritual sense, by exhibiting the love of God 



134 ELEMENTS OF DIVINITY. 

1o the soul; or the holy union subsisting between Christ and 
his Church. 

After much consideration, I incline to the opinion that 
both these views are to some extent correct ; that, in fact, 
this impassioned celebration of the nuptials of the pious 
young Hebrew monarch was so overruled by the Holy Spirit, 
and so imbued with a deeper and more spiritual import, as to 
convey to the Church in all ages a beautiful exhibition of the 
union subsisting between Christ and his Church. As in 
Psalm lxxii., David, although beginning to pray for Solomon, 
had his mind carried onward and upward until his rapt spirit 
was lost in the glories of Messiah's kingdom, so the inspired 
author of this poem appears to have been carried above his 
immediate object, and to have shown forth the blessedness 
and beauty of Christ's union with his people. 

If it be objected that " this is a New Testament doctrine, 
only fully revealed in the last and best dispensation of 
grace," it may be replied that, although the Church is in the 
New Testament most emphatically called " the bride, the 
Lamb's wife," and his love for it is most expressly set forth 
under the terms of conjugal relationship, yet the same truth 
is essentially taught in the Old Testament, and indeed was 
announced about the time of Solomon. In Psalm xlv. this 
is unquestionably done; and the same thing is repeated in 
Isaiah : 

" For thy Maker is thine husband ; 
Jehovah God of hosts is his name." (Isa. liv. 5.) 

Again : 

' For as a young man weddeth a virgin, 
So shall thy Restorer wed thee ; 
And as a bridegroom rejoiceth over his bride, 
So shall thy God rejoice in thee." (Isa. lxii. 5.) 

A careful consideration of this sublime poem will lead to 
the appreciation of many beautiful passages which, regarded 
in this sense, are full of important instruction and consola- 
tion. But, generally speaking, this portion of Scripture is 
not best adapted for the basis of pulpit discourses. The 
frequent use of it for that purpose is likely to lead young 
men into a fanciful mode of exposition, which cannot be too 
much deprecated. No analysis of this book can be given 
which is likely to be useful to preachers generally. 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 135 

"We have now to consider another and very important part 
of Old Testament Scripture — the Prophetical Books. 
The writers of these scriptures were called "prophets/' and 
their works prophetical, not because the most prominent and 
remarkable element of their office was to predict the certain 
occurrence of future contingent events; for, although the 
word is almost exclusively used in this sense by us, it has 
been clearly shown by learned investigation that the Hebrew 
term which we translate " prophet" cannot be limited in its 
meaning to the prediction of future events, but must rather 
be understood as applying to persons speaking in the name, 
by the authority, and under the influence of God. We have 
this sense clearly shown in what the Lord says to Moses 
respecting Aaron. Exodus vii. 1. But as the prediction of 
future events was one of the principal duties of their office, 
the word has been with us generally limited to this meaning. 
It must not, however, be supposed from this that these books 
simply contain a series of predictions. On the contrary, the 
prophetic institute among the Hebrews appears to have been 
raised mainly for the purpose of bringing the people more 
immediately into contact with the Divine will and with Divine 
influence. The literary productions of the prophets are there- 
fore found frequently to contain not only sketches of history, 
but earnest and impassioned denunciations against sin, and 
frequent and fervent exhortations to repentance and amend- 
ment of life. The term "prophet" is, indeed, of very 
general signification, and obtained amongst the ancient hea- 
thens as well as among the Hebrew people. To what extent 
the Gentile prophets were inspired by the Spirit of God, we 
have no means of determining ; but it would be clearly im- 
possible to maintain in the world such a universal and preva- 
lent opinion of the inspiration of men, if no substantial 
evidence of their superhuman powers had been evinced. 
Holy Scripture brings under our notice but one of these men, 
and he one whose covetous heart loved the wages of iniquity; 
yet Balaam delivered some of the most glorious prophecies, 
contained in the sacred record. And we find that St. Paul 
does not hesitate to apply the term to a Greek poet. Titus i. 
12. Acting on this apparent similarity, Augustin says the 
prophets were the philosophers, divines, instructors, and 
guides of the Hebrews. It would have been much more 



136 ELEMENTS OF DIVINITY. 

accurate to say that some of the philosophers of the Gentile 
nations held a position very analogous to that sustained by 
the Hebrew prophets. 

' The vocation of the prophets was twofold : first, to explain 
and enforce the moral precepts of the law ; to lay its spiritual 
requirements on the hearts of the people, and to maintain its 
vital spirit in constant and vigorous influence on the public 
mind ; and, secondly, to give forth those expanding and 
enlightening views of the old economy, in connection with a 
constant series of wonderful predictions, and revelations of 
the promised glory of gospel times, which were designed and 
adapted to prepare the Hebrew mind for the abrogation of- 
the Mosaic economy, and the introduction of the kingdom 
of Christ. 

That these were the great designs of the prophetic institute 
will be apparent from the following considerations : The 
Hebrew prophet was required to be a holy man. They were 
" holy men of God" who " spake as they were moved by the 
Holy Ghost." 2 Pet. i. 21. I am well aware that instances 
may be cited as exceptions to this rule. But, however it 
was with Gentile prophets or with a case like that of King 
Saul, I am fully persuaded that in respect of those who were 
called to speak and to write the mind of God to his ancient 
people, Isaiah must be taken as a type of their experience 
and state of mind. His " iniquity was taken away and his 
sin purged," in a manner which clearly showed that the 
spiritual process was absolutely necessary to the proper dis- 
charge of the functions of the prophetic office. And if this 
was necessary in his case, it would be equally needful in that 
of others. 

Besides personal piety, it was required that the prophet 
should speak in the name of the true God — the everlasting 
Jehovah ; and that the predicted event should actually come 
to pass. Deut. xviii. 20. In many important instances, 
where the prophecy referred to very distant times, this test 
could not be applied during the lifetime of the prophet ; but 
it appears generally that those called to sustain this high 
office, and to predict remote events, were also frequently 
commissioned to foretell those which soon afterwards came 
to pass; and that the accomplishment of these attested the 
valid vocation of the prophet. Deut. xviii. 22 : 1 Kings 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 137 



xxii 1-27. A prophet was also required to keep his 
addresses in strict accordance with the law, which was uni- 
formly held to be the religious and civil statute code of the 
Hebrews. Lastly, the prophets were expressly called to 
enjoin repentance, and only to promise prosperity on com- 
pliance with this requirement. 

There can be little doubt that the prophetic addresses were 
generally delivered orally to the people, although there 
appears reason for believing that this practice was not uni- 
versal. Yet, when it was observed, it seems that these 
addresses were frequently written soon afterward and cir- 
culated among the people. Isaiah and Jeremiah quote 
Micah; Daniel had read Jeremiah ; and Zechariah supposes 
the productions of the earlier prophets to be well known. 

It will materially assist the student in his reading of these 
inspired works to have them placed before him in chrono- 
logical order. The prophetic writings which form a part of 
Holy Scripture have been thus arranged : 



Class L 
One Prophet. 

Class II. 
Four Prophets. 



Class III. 
Five Prophets. 

Class IV. 
Three Prophets. 

Class V. 
Three Prophets. 



J Jonah 

i 

Amos : 

Isaiah 

Hosea 

Joel 

Micah.... 

Nahum 

Zephaniah... 

Jeremiah 

Habakkuk... 

Daniel 

-. Obadiah 

(Ezekiel 

f Haggai 

-j Zechariah 

( Malachi 



.b.c. 856 
(Between) 

!. 810-785] 
810-698 I 
810-725 f 
810-660 J 
758-699 
720-698 1 
640-609 
628-586 
612-598 
606-534 
588-583 
595-536 
520-518) 
520-518 [ 
436-420 J 



To Israel and Nineveh. 

To the Kingdom 
of Judah. 

To Israel and Judah. 

To Judah. 

Babylon and Susa. 

Against Edom. 

Chaldea. 

To the Hebrews 
after their return. 



Of these the first was specially called to be the instrument 
of a wonderful work of grace in the Assyrian capital. The 
second class of four prophets arose in one year, that by their 
united ministrations they might check the progress of idolatry, 
then rapidly rising into influence. The next class ministered 
throughout the ensuing two hundred years, and before the 
ruin of the kingdom of Judah. The fourth class prophesied 
during the continuance of the captivity, and the last after 



133 ELEMENTS OF DIVINITY. 

the restoration of the Hebrews to their own land. In our 
' notice of the prophetical books, we shall take them in the 
order in which they stand in the Bible ) while the above 
table will show their proper chronological position. 

The Book of Isaiah is, according to our Bible, the first 
in order of the prophetical books. This is perhaps owing 
as much to the sublimity and importance, of the revelations 
it contains, as to their great extent. Nothing is certainly 
known respecting the lineage or personal history of this 
prophet. An ancient tradition says that he was of the blood- 
royal of the house of David. 

The scope of this book, and the object intended in its pro- 
duction, seem to be threefold : 1. To exhibit in the clearest 
and strongest manner the irreligion, impiety, and apostasy of 
the whole Hebrew people, more especially of those in the 
kingdom of Judah; and, as well, the prevailing abominations 
of many Gentile nations; denouncing against all sinners, of 
every kind, the most fearful judgments and the severest pun- 
ishments. 2. To invite all to repentance, without distinction 
of nation or country. Jew T s and Gentiles are called to reform- 
ation of life, by numerous and earnest promises of pardon and 
mercy. It may be observed here, that Babylon seems to be 
an exception to this gracious overture. As if the cup of that 
people's iniquity was full, no distinct announcement of mercy 

is mingled with the revelations of wrath directed against them. 

... 
3. To afford comfort and consolation to the truly pious, whilst 

exposed to the evils denounced against the wricked, by pro- 
phetic promises of the true Messiah. These are so numerous 
and minutely descriptive, that they set forth the more promi- 
nent features of the Redeemer's character, miracles, suffer- 
ings, and death, with the force and exactitude of actual 
history. Nor are the spiritual blessings of the gospel, and 
the glories of Messiah's kingdom, less vividly revealed in 
these wonderful prophecies. These objects are carried out 
in the sixty-six chapters of which this book is composed, and 
which contain some of the most important and magnificent 
revelations ever made from the mind of God to the children 
of men. 

The first difficulty presented by this book respects the 
portion which ought to be placed first in order as the begin- 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 189 

ning of these prophetic revelations. It has been alleged, 
with great force of reason, that the sixth chapter is so clearly 
descriptive of the calling of Isaiah to the prophetic office, 
that it ought to be placed at the beginning of the book; and 
this was regarded by the Rev. George Townsend as so con- 
clusive, that, in his chronological arrangement of the Old 
Testament, he has placed the sixth chapter immediately after 
the first verse of the first chapter. And we should follow 
this example very readily, had we not good reason for placing 
the delivery of some of the addresses earlier than u the year 
in which King Uzziah died." It seems therefore most reason- 
able to conclude that the preceding five chapters contain 
discourses which were delivered in the latter years of 
Uzziah's reign, whilst Isaiah exercised his vocation as a 
prophet ) but that, in the last year of that king, this favored 
servant of the Lord was called into more intimate and sanc- 
tified union with his Master, and prepared for taking that 
distinguished position as an inspired seer which his further 
revelations so fully display. 

This vision, however, is specially remarkable as affording, 
for the first time in Hebrew history, an animated exhibition 
of the typical furniture of the inner sanctuary. Prior to this 
time, the propitiatory and cherubim are represented as curious 
carvings, and metallic typical emblems. But now they appear 
instinct with life. The veil of the temple is removed, the mercy- 
seat exalted as a lofty throne, the cherubim appear as living 
creatures, and the Shekinah of God is manifested in the glory 
of its proper Personality, the Lord's Christ. John xii. 41. 
But this is not the whole : it is but a small part of the im- 
portant information afforded by this wonderful revelation. 
We not only see these typical things in all their living reality, 
but also in the discharge of their true and proper evangelical 
functions. The vision of Christ, in all his essential holiness, 
deeply convinces even the prophet of his sinfulness and im- 
purity. The living cherubim, as the appointed agency in the 
work of salvation, apply the atonement from the burning 
altar; sin is forgiven, iniquity is cleansed, and the servant of 
God is sent forth on his mission of mercy and judgment to 
mankind. Thus the most sacred Old Testament types, for 
the first time, merge into their New Testament and evan- 
gelical antitypes, and exhibit their real nature and design. 



140 ELEMENTS OF DIVINITY. 

We must now direct attention to the contents of this 
remarkable portion of Holy Scripture. It comprises six 
parts or sections. 

The first part contains three discourses delivered in the 
latter years of Uzziah's reign; (chaps, i.-v.) 

1. The first discourse is contained in the first chapter, and 
is entirely separate in sense and connection from what follows. 
It pictures in the most vivid colors the decay of vital piety, 
the prevalence of corrupt manners, the alienation of the 
people from God, followed by grievous threatenings to the 
impenitent, and powerful exhortations to repentance, and 
gracious promises of seasons of blessing when the people, 
alarmed by the just judgments of God, shall have turned 
from their evil ways. The whole chapter, with respect to 
the images, sentiments, and style, affords a beautiful ex- 
ample of the prophet's powerful and elegant manner of 
writing. 

2. The second discourse of this part (chap, ii.— iv.) is sup- 
posed to have been delivered about the close of Uzziah's 
reign; although some attribute it to the time of his son and 
successor Jotham. Probably the true key to the difficulty is 
found in the fact that Jotham administered the government 
of the kingdom for six years before the death of his father, 
who was, during the whole of that period, confined to his 
house by leprosy; and that these prophecies were then de- 
livered. This sermon contains the following subjects: (1.) 
A splendid prophecy of Messiah's kingdom ; (chap. ii. 1-5.) 
(2.) A prediction of the punishment of the unbelieving Jews 
for their idolatry, vain confidence, and faithlessness, and the 
destruction of idolatry by the kingdom of Messiah ; (verses 
6-22.) (3.) In a brilliant prophecy of the calamities which 
would result from the Babylonish invasion and captivity, 
with a particular enumeration of the distresses which would 
be felt by the proud and luxurious ladies of Jerusalem ; (iii. ; 
iv. 1.) (4.) A promise to the pious remnant (who should 
escape ruin in this time of tribulation) of future protection 
and blessing; (iv. 2-6.) 

3. The third discourse, like the first, has no connection 
with what precedes or follows it, and, like it, also conveys a 
severe reproof to the Hebrews for their irreligion and great 
wickedness ; and not only does this in more severe language, 



PROPHETICAL BOOKS OP THE OLD TESTAMENT. 141 

but contains more explicit declarations of the impending 
Babylonish invasion; (chap, v.) 

The second part contains a series of four discourses, de- 
livered during the reigns of Jotham and Ahaz; (chap, 
vi.— xii.) 

1. The first of these details the wonderful vision of Isaiah 
in the sanctuary, and his more especial consecration to the 
service of God. This occurred in "the year that King Uz- 
ziah died; (chap. vi. ;; ) 

2. The second of these discourses opens with a historical 
sketch of the occasion of the prophecy, in the combination 
of Syria and Israel against Judah and the house of David; 
(chap. vii. 1—3 ;) which is followed by a prophetic declara- 
tion of the utter failure of this confederacy, the total ruin 
of Israel, and the birth of the Messiah of a virgin ; (verses 
4-17.) Then follows a detail of the calamities which would 
fall upon Judah by the Assyrians, whom Ahaz, in his faith- 
lessness, had engaged to help him against the combined forces 
of Syria and Israel; (vii. 17-viii. 10.) To this succeed 
various admonitions and threatenings ; (viii. 11-ix. 1;) 
after which this address concludes with a noble prophecy 
of the restoration of prosperity to the people of God, primarily 
referring, probably, to the days of Hezekiah ; (ix. 2-6.) 

3. The third discourse of this section (chap. ix. 8-x. 4) 
contains a distinct prophecy, in a separate and complete 
poem, remarkable for the regularity of its disposition, and 
the elegance of its plan. It seems to have no connection 
with the matter which precedes or follows it. The opening 
passage (ix. 7, Heb.) forms the title or introduction ; then 
follow four regular stanzas, to each of which is added a 
distich consisting of a repetition of the same words ; (ix. 
8-11, 12-16, 17-20, Heb.; x. 1-4.) 

4. The last discourse of this part predicts the invasion of 
Sennacherib, and the destruction of his army ; (chap. x. 5- 
xi ;) which temporal salvation is followed, according to the 
usual method of this prophet, by a display of the spiritual 
deliverance which by God's Messiah shall be wrought out 
for mankind ; (xii.) 

The third part comprises many prophecies against sur- 
rounding Gentile and idolatrous nations, especially the Baby- 
lonians, Assyrians, Philistines, Egyptians, Tyrians, etc 



142 ELEMENTS OF DIVINITY. 

These are detailed in nine prophetic poems or discourses; 
(chaps, xiii.-xxii.) 

1. The first of these contains a complete and glowing pre- 
diction of the ruin of Babylon. This consists of two parts : 
the first, says Lowth, " is one of the most beautiful examples 
that can be given of composition, variety of imagery, and 
sublimity of sentiment and diction, in the prophetic style ;" 
(chap, xiii.-xiv. 3.) The second part of this poem is a 
magnificent ode, according to the same critic, of " supreme 
and singular excellence;" (xiv. 4-23.) 

2. The second of these discourses exhibits a brief but se- 
vere prophetic denunciation against the Philistines, the ac- 
complishment of which is recorded in 2 Kings xviii. 8; 
(verses 29-32.) 

3. The third discourse is a prediction against the Moabites, 
which was delivered in the first year of Hezekiah's reign, 
and was fulfilled three years afterward by the army of Slial- 
maneser; (chaps, xv., xvi.) 

4. The fourth discourse of this section is a prophecy 
against Damascus, or the kingdom of Syria, of which it was 
the capital. This was probably delivered in the beginning 
of the reign of Ahab, and fulfilled when Tiglath-pileser took 
Damascus. 2 Kings xvi. 9. The last three verses of this 
chapter (xvii. 12-14) do not seem to be a part of this pro- 
phecy, but rather to describe the formidable invasion and 
sudden ruin of some other power, probably that of Senna- 
cherib. 

5. The fifth discourse is exceedingly obscure : it has been 
ascribed variously, by eminent critics, to the Assyrians, 
Egyptians, and Ethiopians; (chap, xviii.) 

6. The sixth discourse is a prophecy against Egypt; 
(chaps, xix., xx.) 

7. The seventh discourse contains a prediction of the 
capture of Babylon by the Medes and Persians; (chap. xxi. 
1—10.) The remainder of the chapter refers to the Edomites. 

8. The eighth discourse is a prophecy against Jerusalem, 
and seems to refer to both the invasion of Sennacherib and 
the assault of Nebuchadnezzar ; (chap, xxii.) 

9. The ninth discourse describes the destruction of Tyre 
by Nebuchadnezzar, its restoration, and the conversion of the 
Tyrian people ; (chap, xxiii.) 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 143 

The fourth part contains a prophecy of the great calamities 
which should fall on the Jewish people, the preservation of 
a remnant, and their restoration to their country, and the 
destruction of their enemies; (chap, xxiv.-xxxv.) It is 
comprised in four discourses. 

1. The first of these describes the desolations brought 
upon the land of Judea, as a punishment for the sins of its 
inhabitants ; the complete subversion of the Hebrew throne 
and polity by the Chaldeans; (chap. xxiv. 1-22;) the resto- 
ration of the Jews, and their thanksgiving for the destruc- 
tion of their enemies; (xxiv. 23-xxv. 5.) The prophet 
then announces the establishment of the gospel economy, 
with all its rich amount of blessing; (xxv. 6-12.) Then 
follows a beautiful hymn, in which the restoration of Israel 
is compared to a resurrection from the dead ; (xxvi.) After- 
ward the utter ruin of Babylon is more particularly detailed, 
and the blessings which would result therefrom to the people 
of God; (xxvii.) The following chapter threatens the ten 
tribes, and then proceeds to show the declension of piety in 
Judah ; after w T hich, to the end of the discourse, we have a 
recital of the nature, measure, and design of God's dealings 
with his people ; (xxvii.) 

2. The second discourse of this section contains a pro- 
phecy addressed both to the men of Israel and the people of 
Judah. The destruction of the former is clearly announced; 
(chap, xxviii. 1-5.) After which the prophecy is directed 
against Judah and Benjamin : it commences with a favorable 
exhibition of their state under Hezekiah, but soon changes 
to reproofs and threatenings for their sin. 

3. The third discourse predicts the invasion of Sennache- 
rib, the terrible distress which.it occasioned during its con- 
tinuance, and the sudden and immediate deliverance which 
the Lord wrought out for his people. These prophecies are 
mingled with many reproofs for the sin and ignorance of the 
people, and for their vain reliance on Egypt, with promises 
of future seasons of blessing; (chap, xxix.-xxxiii.) 

4. The fourth discourse contains one entire prophecy, de- 
livered in a complete, regular, and beautiful poem ; and con- 
sists of two parts. The first contains a denunciation of ven- 
geance against the enemies of the Lord's people; (chap, 
xxxiv. 1-14 ;) the second, the flourishing condition of the 



144 ELEMENTS OF DIVINITY. 

people of God after these judgments shall have been executed. 
It is clear, from the whole scope of this, that it refers 
mainly to the blessings of the gospel; (xxxv.) 

The fifth part contains the historical portion of this book. 

It opens with a narrative of the invasion of Sennacherib, 
and of the miraculous destruction of his army ; (chap, xxxvi.) 
This is followed by an account of Hezekiah's prayer, and the 
gracious answer which it received; (xxxvii.) We then 
have the particulars of Hezekiah's sickness, recovery, and 
thanksgiving; (xxxviii.) And, lastly, the embassy from 
Babylon, and its consequences; (xxxix.) 

The sixth part comprises a wide range of prophetic reve- 
lation, extending from the restoration of the Hebrews from 
the Babylonish captivity to the end of the Christian dispen- 
sation. It contains twelve discourses. 

1. The first of these describes the restoration from Baby- 
lonish captivity; the preparations for the appearance of Mes- 
siah ; the infinite superiority of Jehovah to idols ; and the 
encouragement which the Jews had to expect deliverance. 
This is shown with unequalled majesty and sublimity of lan- 
guage; (chap, xl.) Then follows a prediction of the mar- 
tial power of Cyrus, and of his victorious conquests; after 
which the Jews are encouraged, by assurances of the omni- 
potence and omniscience of Jehovah; with a further pro- 
phetic reference to the conquests of Cyrus ; (xli.) 

2. The second discourse exhibits the person, character, 
and office of Messiah ; the communication of gospel blessings 
to the Gentiles ; the destruction of Babylon, and the return 
from the captivity, are again referred to, as the means of 
showing forth gospel times and blessings ; whilst the guilt 
of those who reject the Messiah is vividly described. The 
prophet then passes to the folly of idolatry, challenging its 
advocates to show one instance of the omniscience of their 
false deities ; after which the address closes with an exhorta- 
tion to repentance ; (chap, xlii., xliii.) 

8. The third discourse opens with a glorious promise of 
the outpouring of the Holy Spirit, accompanied by a further 
exposure of the folly of idolatry ; (chap. xliv. 1-20 ;) the 
Divine supremacy is then again asserted and illustrated by 
the predicted fulfilment of what had been prophesied re- 
specting Cyrus, who is now expressly named ; (verses 21-28.) 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 145 

The vocation and commission of the Persian hero follows, 
accompanied by a detail of the consequences of his triumphs ; 
(xlv. 1-19.) The prophet then calls upon all to forsake idol- 
atry, and proceeds to announce the superior blessings of the 
gospel. 

4. The fourth discourse predicts the carrying away of the 
idols of Babylon, and the folly of worshipping them is strongly 
contrasted with the service of Jehovah ; (chap. xlvi. 1-13.) 
Divine judgments on the Chaldeans are further denounced, 
(xlvii.) 

5. The fifth address contains a severe reproof of the Jews 
for their infidelity and idolatry, and predicts their deliver- 
ance from the Babylonish captivity; (chap, xlviii.) 

6. The sixth discourse consists of two parts : the first con- 
tains a vivid representation of the Messiah in his distinct and 
proper personality, and his appointment to be the Redeemer 
of both Jews and Gentiles. The second part exhibits the 
desolate condition of the Jews during the captivity, with the 
Lord's interposition on their behalf, and for the ruin of their 
enemies ; (chap, xlix.) 

7. The seventh discourse is very similar in subject and 
manner to the preceding. Messiah is here set forth in his 
great power to redeem; the sin of those who, rejecting him, 
trust in their own devices, is fully exhibited ; the restoration 
from Babylonish captivity is again promised ; and the ulti- 
mate communication of gospel blessings announced ; (chap, 
l.-iii. 1-12.) ' 

8. The eighth discourse is a truly wonderful prophecy of 
the humiliation and sufferings of Messiah, unequalled even 
on the pages of revelation. His unpretending and unprom- 
ising appearance, the vicarious nature of his sufferings and 
death, and his subsequent exaltation, triumph, and glory, 
are exhibited with a minuteness of detail and a force of lan- 
guage which gives unparalleled perspicuity to the prophecy. 
Here, indeed, we seem to have all the information given by 
prophecy of the person, the sufferings, the work, and the 
glory of Messiah concentrated into the most harmonious and 
complete portraiture; (cliap. lii. 13-liii.) 

9. The ninth discourse gives a vivid description of the 
blessings which should come on the Jewish people after their 
restoration from Babylonish captivity; and the prophet is 



146 ELEMENTS OF DIVINITY. 

thence led out to a prophetic account of the extension of the 
Church when Jews and Gentiles shall be converted to God; 
(chaps. liv., lv.) 

10. The tenth discourse is a brief but earnest invitation 
to the enjoyment of the blessings of the gospel, which arc 
exhibited as open to all; (chap. lvi. 1-8.) 

11. The eleventh discourse is a detailed exhibition of the 
numerous and aggravated gins of the Jews, and the terrible 
punishments which they brought down upon the nation. It 
seems uncertain as to what period of Hebrew history these 
predictions are to be referred ; most probably they are in- 
tended to describe that general declension which, after a 
while, followed the restoration, and continued till the time 
of Christ. The whole is beautiful and full of force ; but the 
fifty-ninth chapter in particular is most remarkable for regu- 
larity of structure, beauty and force of imagery, and fidelity 
and minuteness of graphic description : it is, indeed, " quite 
in the best style of Isaiah ;" (chap. lvi. 9-lix.) 

12. The twelfth and last of these discourses commences 
with chapter lx., and goes to the end of the book. In the 
preceding discourses the prophet — having repeatedly and 
fully shown that the national preeminence of Israel was not 
to be perpetual, that the loss of it was the natural consequence 
and righteous retribution of iniquity, and that their loss of 
this position did not involve the destruction of the true 
Church, or the spiritual Israel — now proceeds to show that 
to this true and spiritual Israel the approaching change in 
the temporal position of the Hebrews would be a glorious 
and a blessed one. The introduction of the gospel is conse- 
quently described as the rising of a glorious light to shine 
on Zion : this is followed by a glowing description of the 
blessedness which will result from the conversion of the He- 
brews, and the introduction of the Gentiles into the Church 
of Christ. The terms of this prophecy are so very full, that, 
whatever reference it may have to apostolic or other times, 
it seems to be certain that its complete and final accomplish- 
ment can take place only when the fulness of Christ's glory 
shall fill the world; (lx.-lxvi.) 

The Book of Jeremiah next in order claims attention. 
This prophet was a Hebrew priest of Anathoth, a sacerdotal 



PROPHETICAL BOOKS OP THE OLD TESTAMENT. 147 

city, about three miles north of Jerusalem. Joshua xxi. 18. 
He was early called to the prophetic office, in the thirteenth 
year of the reign of Josiah, and continued, with great fidelity 
and zeal, to discharge the duties of his sacred vocation for 
about forty- two years. None of the prophets was more vio- 
lently opposed and persecuted than Jeremiah. An ancient 
tradition states that he was slain in Egypt by his apostate 
countrymen ; but others say that he lived to return to Judea. 
There can be no doubt that the ministrations of Jeremiah 
greatly promoted the religious reformation which took place 
in the reign of Josiah ; for the prophet, harassed by the 
opposition of his townsmen, repaired to Jerusalem, where he 
continued his ministry during the remainder of the pious 
king's reign. The event, however, showed that this reforma- 
tion was little more than an enforced restoration of the wor- 
ship of Jehovah by the command of the king. For no sooner 
was his authority removed, than idolatry again became ram- 
pant, and the prophet of God was persecuted. We do not, 
indeed, hear any thing of him during the brief reign of Je- 
hoahaz, which lasted but three months; but in the begin- 
ning of the reign of Jehoiakim the prophet was assailed and 
his ministry interrupted by the priests, the prophets, and the 
people, who brought him before the authorities, insisting that 
he should be put to death. The personal influence of his 
friend Ahikam saved him on that occasion. He was after- 
ward frequently placed in great personal clanger, in conse- 
quence of threatenings he was commanded to communicate 
to the princes and the people. At length, either in the 
latter part of this reign or in the beginning of Zedekiah's, 
the prophet was shut up in confinement by Pashur, "the 
chief governor of the house of the Lord." He was after- 
ward liberated ; but when the city was taken by Nebuchad- 
nezzar, he was again in prison. Jeremiah attached himself 
to Gedaliah, whom the King of Babylon made governor of 
Judea; and, after the assassination of this chief, was carried 
by the remnant of rebellious Jews into Egypt. His history 
afterward is very uncertain. 

From a careful consideration of these prophecies, it seems 
certain that four distinct collections of them were made during 
the life of the prophet, or immediately after his death. 

The first collection was made by Divine command, (chap. 



148 ELEMENTS OF DIVINITY. 

xxxvi. 2,) and contains all the predictions which he had 
delivered up to that time. This comprises chapters i.-xx., 
xxv., xxvi., xxxv., xxxvi., xlv.— li., inclusive. The predic- 
tions respecting the Gentile nations are in our Bibles placed 
at the end of the book; but anciently, and in the Septuagint, 
they are inserted after chapter xxv. 13. 

The second collection is mentioned chapter xxx. 2, and 
comprises chapters xxvii.-xxxi. It was made in the reign of 
Zedekiah. 

The third collection»was made soon after the destruction of 
Jerusalem, and includes chapters xxi.-xxiv., xxxii.-xxxiv., 
and xxxvii.-xxxix. 

The fourth collection, containing chapters xl.-xliv., gives 
an account of Jeremiah himself, and of the other Jews who 
were left in Judea by Nebuchadnezzar. 

It follows from this, that the productions of this prophet 
in our Bibles are not arranged in chronological order. This 
has led several scholars to attempt a natural arrangement of 
the several predictions. Of these I prefer giving the sub- 
stance of that suggested by Dr. Blayney, which seems, on the 
whole, the most satisfactory. This divides the contents of 
the book into four sections, which we give in order. 

The first part comprises the prophecies which were de- 
livered in the reign of Josiah. This was given in four sepa- 
rate discourses; (chaps, i.-xiii.) 

1. The first discourse appears to have been delivered soon 
after Jeremiah was called to the prophetic office. It records 
the vocation of the prophet; then states the Lord's intense 
love for the Hebrew people ; expostulates with them on ac- 
count of their ungrateful rebellion, notwithstanding his great 
goodness toward them; shows the misery to which this con- 
duct would expose them ; and concludes with a pathetic ex- 
hortation to repentance ; (chap, i.-iii. 5.) 

2. The second discourse is in two parts. The first con- 
tains a complaint against Judah for having gone even beyond 
Israel in iniquity. The prophet then announces a promise 
of mercy to Israel on her repentance; (cLap. iii. 6— iv. 2.) 
The second part opens with an address to the people of Ju- 
dah and Jerusalem, exhorting them to avert the judgments 
of God by a timely repentance. The Babylonish invasion, 
with all its horrors, is then described; and the general and 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 149 

incorrigible sins of the people are shown to be the great 
cause of national ruin ; (iv. 3-vi.) 

3. In the third discourse, which was delivered at the gate of 
the temple, the prophet openly rebuked the misleading com- 
munications of the false prophets, who labored to persuade 
them that the Lord would never allow Jerusalem to be de- 
stroyed ; stowing, by the example of Shiloh, that this would 
be the case, and justifying this severity by the unexampled 
impiety and idolatry of the people, and declaring that even 
their sacrifices were unacceptable to God whilst his com- 
mands were disobeyed; adding the most severe denuncia- 
tions of their gross idolatries; (cliap. vii.-viii. 3.) In the 
second part the prophet, in the name of the Lord, reproves 
those Jews who thought the Lord would preserve them be- 
cause they had bis law, although they disobeyed it ; (viii. 4— 
17.) The prophet then laments the impending ruin of his 
country; (viii. 18-ix.;) and earnestly persuades the people 
to abandon their idolatries, showing the vanity of idols in 
comparison of the true God; (x. 1-18.) Jerusalem is then 
introduced as lamenting her ruin, and supplicating mercy; 
(verses 19-25.) 

4. In the fourth discourse the prophet endeavors to bring 
the people back to their allegiance to God, by proclaiming 
anew the terms of the covenant which they had entered into 
with God in the eighteenth year of Josiah, as recorded 2 
Kings xxii. 3; xxiii. 3; (chap. xi. 1-8.) He then de- 
nounces severe judgments against Judah and Jerusalem; 
(verses 9-17.) Other prophecies follow ; then the restora- 
tion of the Hebrews and the ruin of their enemies are an- 
nounced ; (xi., xii.) 

The second part contains the prophecies delivered during 
the reign of Jehoiakim, which consist of thirteen discourses. 

1. The first is a single and distinct prophecy, which, 
under two symbols — a linen .girdle left to rot, and the break- 
ing of bottles filled with wind — exhibits the entire destruc- 
tion of the Hebrew nation; (chap. xiii. 1-14.) Then fol- 
lows an exhortation to repentance, (verses 15-21,) and the 
manifestation of their wickedness as the cause of their im- 
pending ruin ; (verses 22-27.) 

2. The second discourse predicts a severe famine, which 
failed to induce repentance; (chap. xiv. 1-22.) The pro- 



150 ELEMENTS OF DIVINITY. 

phet then declares the purpose of God to destroy Judah, un- 
less they should speedily repent; (xv. 1-9.) Complaining 
to God that, on account of his prophecies, he is become an 
object of hatred, the prophet receives an assurance of pro- 
tection ; (verses 10-21.) 

3. The third discourse foretells the utter ruin of the He- 
brew people, by the type of the prophet being forbidden to 
marry and to feast; (chap. xvi. 1-13.) He then announces 
their future restoration, as well as the conversion of the 
Gentiles; (verses 14-21 ;) with a reproof of their inveterate 
idolatry and reliance on human help; (xvii. 1-18.) 

4. The fourth of these discourses is a complete prophecy 
respecting the observance of the Sabbath; (verses 19-27.) 

5. The fifth describes God's power to dispose of nations, 
like that of the potter over the vessels which he forms ; and 
the judgments threatened against Judah : the prophet cries 
to the Lord against his enemies; (chap, xviii.) 

6. The sixth shows, under the type of breaking a potter's 
vessel, the ruin of Judah and Jerusalem; and Pashur is 
threatened for his conduct toward the prophet; (chap, xix.- 
xxi.) 

7. The seventh discourse opens with a spirited address to 
the king, his servants, and his people, enjoining an adhe- 
rence to justice and righteousness as the only means of pre- 
venting national ruin; (chap. xxii. 1-9.) The captivity of 
Shallum is then declared to be irreversible ; (verses 10-12 ;) 
the king is severely threatened and his end foretold ; (verses 
13-19;) similar evils are denounced against his family; 
(verses 20-30.) This address then concludes with promises 
of future blessings; (xxiii. 1-8.) 

8. The eighth discourse denounces severe judgment against 
false prophets ; (chap, xxiii. 9-40.) 

9. The ninth discourse predicts the subjugation of Judah 
and the neighboring countries to the King of Babylon for 
seventy years; (chap. xxv. 1-11;) after which Babylon is 
doomed to destruction; (verses 12-14.) The fearful ruin 
of many existing nations is then figuratively set forth ; (verses 
15-38.) 

10. The tenth discourse opens with a prediction of the 
certain destruction of the city and temple of Jerusalem, with- 
out instant repentance and reformation ; (chap. xxvi. 1-6.) 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 151 

On account of this, the prophet is arrested, and accused of a 
capital offence : his friends, however, having pleaded the 
case of Micah, he is acquitted; (verses 7-19;) on which the 
prophet observes that there had been a precedent for inflict- 
ing capital punishment in such a case in the present reign : 
(verses 20-21.) 

11. The eleventh discourse shows the condemnation of the 
Jews, from the conduct of the ltcchabites ; (chap, xxxv.) 

12. The twelfth relates that the prophet, by Divine com- 
mand, causes Baruch to write all his former prophecies in a 
roll, and to read them to the people on a fast-day; (chap. 
xxxvi. 1-10.). Upon this the princes cause Baruch to read 
the contents of the roll to them; (verses 11-15.) Aston- 
ished at these communications, they request the prophet and 
Baruch to conceal themselves; (verses 16-19;) they then 
inform the king of the contents of this writing, who destroys 
the roll ; (verses 20-26.) The prophet is then directed to 
write it anew, and to add further denunciations of judgment 
against the king; (verses 27-31.) This is done by Baruch, 
who is greatly alarmed, but is prophetically assured of Di- 
vine protection ; (chap, xlv.) 

13. The thirteenth discourse contains a series of predic- 
tions respecting several Gentile nations, which are supposed 
to have been delivered at this time, and to have been re- 
moved to the end of the book, as being unconnected with 
those which related to the Hebrew people. They announce 
the defeat of the Egyptians at Carchemish; (chap. xlvi. 2- 
12 ;) the conquest of Egypt by Nebuchadnezzar ; (verses 13— 
2S;) the subjugation of Philistia and Tyre, (xlvii.,) and of 
the Moabites ; (xlviii.) Then follows the declaration of a simi- 
lar fate for the Ammonites, (xlix. 1-6,) Edom, (verses 7-22,) 
Damascus, (verses 23-27,) and of Kedar, (verses 28-33.) 

The third part of this book consists of prophecies delivered 
by Jeremiah in the reign of Zedekiah, and extends to twelve 
discourses. 

1. The first of these is a brief prediction of the conquest 
of Persia, and its restoration; (chap. xlix. o4-39.) 

2. The second shows, by the type of good and bad figs, 
the different fate of the Hebrews who had been previously 
carried into captivity, from that which was reserved for 
Zedekiah and the people of his day; (chap, xxiv.) 



152 ELEMENTS OF DIVINITY. 

3. In the third discourse the Jews of Babylon are warned 
not to believe those who pretended to foretell their speedy 
return to their own land ; and judgment is denounced against 
Shemaiah for writing to Babylon against Jeremiah; (chap, 
xxix.) 

4. The fourth discourse predicts the restoration of the 
Jews, and the blessings with which they should be favored; 
(chaps, xxx., xxxi.) 

5. In the fifth the prophet relates that Zedekiah, in his 
fourth year, being solicited by embassadors from the kings 
of Edom, Moab, and other neighboring nations, to form a 
confederacy against Babylon, Jeremiah is commanded, under 
the type of bonds and yokes, to urge them all quietly to sub- 
mit to Nebuchadnezzar, and not to give credence to false 
prophets ; (chaps, xxvii., xxviii.) 

6. The sixth discourse contains a brilliant prophecy of the 
ruin of Babylon, interspersed with predictions of the restora- 
tion of the Hebrews; (chap. 1., li. 1-58.) 

7. The seventh discourse is the result of a request from 
his countrymen to the prophet, that he would inquire of the 
Lord for them. In it he predicts a severe siege, to be fol- 
lowed by a miserable captivity : he then advises the people 
to submit to the Chaldeans, and counsels the court to avert 
the Divine anger by doing justice and trusting in God, 
rather than in their fortifications, which he assures them 
could not save, if God decreed their ruin; (chap, xxi.) 

8. The eighth discourse contains two distinct prophecies. 
The first announces to Zedekiah the capture and burning of 
Jerusalem, his own captivity, peaceful death, and honorable 
burial. The second severely reproves and threatens the 
Jews for the violation of the covenant into which they had 
entered with God, on the temporary withdrawal of the in- 
vading army ; (chap, xxxiv.) 

9. The ninth discourse predicts the retreat of the Egyp- 
tian army, and the return of Nebuchadnezzar to the siege of 
Jerusalem. For the publication of this, the prophet was cast 
into a dungeon, from which he was soon after taken, but 
still kept in confinement; (chap, xxxvii. 6-21.) 

10. The tenth discourse confirms the promised return of 
the Jews, by Jeremiah being commanded to purchase a field; 
(chap, xxxii.) 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 153 

11. The eleventh discourse predicts the restoration of Is- 
rael and Judah, and the temporal and spiritual blessings by 
which it should be followed ; (chap, xxxiii.) 

12. The twelfth discourse relates the last events which 
occurred in the course of national ruin; (chaps, xxxviii., 
xxxix.) 

The fourth part furnishes an historical relation of the 
events which took place from the capture of Jerusalem to 
the retreat of the fugitive Jews into Egypt, with the predic- 
tions delivered in that country by Jeremiah. This narra- 
tion is divided into two parts, or discourses. 

1. The first- contains the events which occurred from the 
ruin of the city to the time when, in defiance of the warn- 
ings of the prophet, the remnant of the Jews determined to 
go into Egypt; (chaps, xli., xlii.) 

2. The second contains the account of the going into 
Egypt, and the prophecies which Jeremiah delivered there; 
(chaps, xliii., xliv.) 

An attention to this analysis will cast important light on 
the scope and design of the several important predictions 
of this book, and guide the student to a just apprehension 
of their proper meaning. 

The Lamentations of Jeremiah follow the* book of 
his prophecy. It consists of five several poems, or elegies, 
which are very .properly, in our version, distributed into five 
chapters. Each of these is divided into twenty-two periods, 
corresponding to the number of letters in the Hebrew alpha- 
bet ; and in the first four elegies, each period begins with a 
different letter in alphabetic order, after the manner of an 
acrostic. The title and subject-matter of this portion of 
Scripture so clearly define the application of its several parts, 
that any further exposition or analysis is rendered unneces- 
sary. 

The Book of the Prophet Ezekiel will next in order 
occupy our attention. Of the personal history of this in- 
spired man we know but little, yet what we do know is 
highly important. He was the son of a priest, and, conse- 
quently, a descendant of Aaron. He was carried away cap- 
tive to Babylon when Jehoiachin was deposed and led away 
7* 



154 ELEMENTS OF DIVINITY. 

by the conqueror. Ezekiel was located with a colony of He- 
brew captives on the banks of the Chebar, a navigable river 
of Mesopotamia, which falls into the Euphrates. We have 
no information of his having exercised the prophetic office 
before he was taken from his own country, nor ; as Calmet 
teaches, until the fifth year of his captivity. Differing 
greatly in style and manner from both Isaiah and Jeremiah, 
Ezekiel must be regarded as one of the most eminent of the 
sacred seers, both in respect of the grandeur and extent of 
his revelations, and the manner in which they are written. 
Equal to any of the sacred writers in sublimity, of a deep, 
vehement, tragical, and peculiar kind, he paints, rather than 
speaks of, the matters of his discourse. 

The special vocation of Ezekiel, as that of his contemporary 
Daniel, was clearly to sustain, by inspired communications, 
the cause of revealed truth, and the great purpose of God in 
human redemption, after the apostasy of the elect people had 
done all that was possible to destroy them. We shall notice 
the manner and extent to which this was done in the follow- 
ing brief analysis of the book. It has been divided into nine 
parts or sections, containing forty-eight chapters. 

The first part contains the call of Ezekiel to the prophetic 
office; (chap, i.-iii. 15.) 

This is done by a manifestation of God to the prophet, of 
peculiar glory and significance. Our limits forbid any refu- 
tation of the numerous fanciful interpretations which have 
been put on this scene, such as its being an allegorical or 
emblematical representation of God's providential govern- 
ment, because the u wheels were full of eyes." We observe 
at once that at this time the sacred sanctuary, which had so 
long been the seat of the Divine glory, was beleaguered by 
a heathen host, which was shortly destined to burn it with 
fire and raze it to the ground. All the most sacred types of 
the work of redemption — the ark, the cherubim, the propi- 
tiatory, as well as the presence of the living word, the glo- 
rious Shekinah of God — were soon to be removed from the 
place which they had so long occupied in the church of the 
Lord. In such circumstances, how does Jehovah manifest 
himself to his servant? By a glorious revelation of the 
living antitype of all these typical things. As Isaiah, when 
he was called to the highest elevation of the prophetic office, 



PROPHETICAL BOOKS OJT THE OLD TESTAMENT. 155 

saw the typical furniture of the inner sanctuary instinct with 
life, exhibiting in all its splendor the glory of Christ; so 
Ezekiel has a similar vision in the wilderness, with this more 
immediate and direct reference to the incarnation — namely, 
that en the throne " was the likeness as the appearance of a, 
man;" (chap. i. 26.) If any thing beyond the exact simi- 
larity of appearance and of name is necessary to identify these 
visionary representations with the types of the inner sanc- 
tuary, we have it in the fact that when, afterward, these 
same living cherubim appeared in a similar way to the 
prophet in the court of the temple, he saw the Shekinah leave 
the typical propitiatory, come out on the threshold of the 
temple, and then take its seat over the wings of the living 
cherubim; (chap. x. 4, 18.) It is easy to perceive here, as 
in the case of Isaiah, the effect which this exhibition of the 
Son of God, carrying out his work of redemption, would pro- 
duce on the mind of the prophet. He would see that, al- 
though surrounded with every external discouragement, there 
were nevertheless glorious proofs that the purpose of God in 
the economy of grace should succeed and ultimately prevail. 
From this throne above the cherubim, the Lord spoke to 
Ezekiel, and assigned him his work as a prophet of the Lord. 

Although the importance of these prophetic revelations 
can scarcely be overestimated, our further analysis of their 
contents must be brief. 

The second part, extending from chapter iii. 16 to the end 
of chapter vii., presents the first general carrying out of the 
prophet's vocation. He here delivers a most circumstantial 
prediction of the impending destruction of Jerusalem, with 
all its horrors. In this section, we find most remarkable typ- 
ical representations, which could not fail to make a deep im- 
pression on the captive Hebrews, when accompanied by the 
nervous and impassioned explanations of the prophet. This 
part closes with a promise that a remnant shall be saved. 

The third part embraces chapters viii.-xi. Ezekiel places 
the rejection of the people of the covenant on the ground of 
a definite historical event — the desecration of God's temple 
by idolatrous superstitions. In showing this, the prophet is 
carried to Jerusalem, placed in the recesses of the temple, 
sees there chambers covered with the symbols of the idola- 
tries of every surrounding nation, and devoted to the most 



156 ELEMENTS OF DIVINITY. 

infamous rites; vengeance is then denounced against the 
wicked, whilst those who lament these prevalent abomina- 
tions are marked for deliverance. The abandonment of the 
city by Jehovah is signified by the departure of the Sheki- 
nah ; and the prophet returns to communicate his revela- 
tions to the companions of his captivity. 

The fourth part extends from chapter xii. to xix. Here 
the prophet proceeds, in full detail, to exhibit and to denounce 
the more prominent vices, abominations, and sins which dis- 
graced the Hebrews of that time, and brought down the 
judgments of God on that land. Nothing can exceed the 
unsparing fidelity and vigor of expression which mark every 
portion of this address. 

The fifth part begins with chapter xx., and extends to 
chapter xxiii. As the period of judgment drew near, the 
whole soul of the prophet seems to have been concentrated 
on the impending ruin ; and, absorbing all his genius, it be- 
comes the grand subject of prophetic announcement. The 
manner in which the subject is treated in this section is truly 
wonderful. Imbued with the prescient Spirit of God, he 
stands forth in defence of the insulted majesty of Divine law 
as the judge of his people, and, speaking under the delegated 
authority of Jehovah, reproves the practice of prevailing in- 
iquity more in the character of a messenger from heaven 
than as one of the family of men. 

The sixth part concludes this series of prophecies ; (chap, 
xxiv.) It sets forth the impressive manner in which the 
prophet, on the very day that Nebuchadnezzar began the 
siege of Jerusalem, announced the fact to the Hebrews on 
the banks of the Chebar, and by the most significant actions 
showed the full and fatal ruin which would fall on that 
guilty city. 

The seventh part contains a group of predictions directed 
against neighboring nations — Amnion, Moab, Edom, Tyre, 
Sidon, Assyria, and Egypt. All these are successively 
threatened with fearful judgments, and generally with na- 
tional ruin ) (chaps, xxv.-xxxii.) 

The eighth part contains a separate group of prophecies, 
delivered after the fall of Jerusalem, and referring to the 
future condition of the Hebrew people. It opens with a sol- 
emn warning to those who as watchmen are charged with a 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 157 

message from God to mankind, and forcibly points out their 
fearful responsibility. Afterward, whilst faithfully reprov- 
ing the unfaithful governors of Israel, he announces the 
restoration of the people ; and, after threatening Edom, pro- 
mises general prosperity and blessing under the reign of Mes- 
siah. Then follow the remarkable and hitherto unexplained pre- 
dictions respecting Gog and Magog; (chaps, xxxiii.-xxxix.) 
The ninth part contains predictions which apparently re^ 
fer to the final conversion and recovery of the Hebrews, and 
the glory of Christ in his universal reign on earth. 

The Book of Daniel follows that of Ezekiel in the sa- 
cred canon. This prophet, if not of the blood-royal of the 
house of David, as the Jews maintain, was of noble descent; 
and a more truly noble character is not to be found in the 
wide circle of humanity. Although the prophecies contained 
in this book are inferior to none for the great importance of 
the events predicted, the range of time which their fulfil- 
ment occupied, or the minute detail in which they are given, 
yet the Jews do not reckon this book among the writings of 
the prophets in their arrangement of the Hebrew Scriptures, 
but give it a place in the ITagiograpJia, after the Psalms, 
Proverbs, Job, etc. It has been assigned, as a reason for 
this, that Daniel lived as a courtier employed in the service 
of the state, and therefore, although inspired so as to be able 
to deliver revelations of the Divine will as a sacred seer, he 
was not entitled to rank as a prophet, seeing that the duties 
of that office required the entire consecration of a man's whole 
time and life. Whatever force there may be in this, I do 
not think it furnishes a solution of the difficulty. I believe 
the point and force with which the predictions of Daniel were 
quoted in proof of the Messiahship of Christ, led the Jews 
of that day to do all in their power to lower his authority as 
a prophet. The position which the book holds in the Sep- 
tuagint, and the manner in which it is spoken of by Josephus, 
are a sufficient warrant for this opinion. 

This book consists of two j)arts, and is divided into twelve 
chapters. 

The first part is purely historical, (chaps, i.-vi.,) and is 
written with such plainness and perspicuity, that — with the 
single observation that the second year of Nebuchadnezzar 



158 ELEMENTS OF DIVINITY. 

(ii. 1) does not mean the second of his reign, but the second 
after he had completed his conquests, and that therefore a 
considerable time elapsed between the events spoken of in 
the first chapter and those narrated in the second^ — it requires 
no further assistance in the way of arrangement. It is, how- 
ever, necessary to call attention to the remarkable predic- 
tions w r hich are interspersed in this narrative. Some of 
them — -as, for instance, that respecting the five monarchies 
represented by the great image, and the stone cut out of the 
mountain without hands — extend in their accomplishment 
throughout all time. Others, as that predicting the insanity 
of Nebuchadnezzar and the prophecy of Belshazzar's death, 
were fulfilled soon after they were delivered. No predic- 
tions can more clearly or fully exhibit the perfection of the 
Divine prescience and government than do these. 

The second part contains a series of predictions, remarka- 
ble for their extent and particularity; (chaps, vii.-xii.) 
These may be divided into four sections. 

1. The vision of the four beasts is a counterpart of the 
prophecy respecting the four monarchies ; which most clearly 
refers to the Babylonian, Medo-Persian, Macedonian, and 
Boman empires; (chap, vii.) 

2. The vision of the ram and he-goat is a remarkable pro- 
phecy of the conquest of Persia by Alexander, and the fate 
of that empire which the conqueror raised ; (chap, viii.) 

3. This section informs us that Daniel, having studied the 
prophecies of Jeremiah, felt intensely anxious to know when 
the period of the captivity, spoken of by him as seventy 
years, would terminate ; and sought the Lord by fasting and 
prayer for this purpose. After these devout exercises, his 
wishes were met, the Lord revealing to him the period when 
Messiah should appear, and the glorious results which would 
be accomplished by his mission; (chap, ix.) 

4. This section contains further predictions respecting 
the empires of Persia, Greece, and Rome, and the consum- 
mation of the Divine purpose in the kingdom of Messiah. 

The Book of Hosea comes next. We know nothing 
respecting the personal history of this prophet : he ministered 
contemporaneously with Isaiah. An eminent critic speaks 
thus of Hosea : " He seems, indeed, of all the prophets, if I 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 159 

may so express myself, to be most of a Jew. Comparatively, 
he seems to care little about other people. He wanders not, 
like Isaiah, Jeremiah, and Ezekiel, into the collateral his- 
tory of the surrounding nations. He meddles not, like 
Daniel, with the great empires of the world. His own coun- 
try seems to engross his whole attention — her privileges, her 
crimes, her punishments, her pardon. He predicts, indeed, 
in the strongest and clearest terms, the engrafting of the 
Gentiles into the Church of God ; but he mentions it only 
generally."* 

The scope of this prophet's predictions is to reprove and 
convince the Hebrews generally, and the Israelites in par- 
ticular, of their numerous sins, especially their idolatry; to 
denounce their imminent and final captivity if they persisted 
in their sins, notwithstanding their trust in Egypt; and to 
invite them to repentance, with promises of mercy, and decla- 
rations of gospel blessings. 

This prophecy contains fourteen chapters, which may be 
divided into five sections, or discourses. 

1. By the emblem of the supposed infidelity of the prophet's 
wife, the idolatry of the Israelites is prominently set forth. 
This is followed by strong statements of the punishment 
which such bad conduct merits, and promises of grace on re- 
pentance; (chaps, i.-iii.) 

2. The vices, bloodshed, and idolatry of the people are 
here exhibited, and condemned in direct terms. The people 
of Judah are called to take warning from the fate of Israel ; 
(chaps, iv., v.) 

3. The preceding invitations to repentance having proved 
ineffectual, the prophet bitterly complains of their obstinate 
iniquity, and denounces the utter ruin of Israel, notwith- 
standing her trust in Egypt; (chaps, vi.-viii.) 

4. The captivity and dispersion of Israel are further 
threatened ; their idolatry severely condemned ; yet they are 
not to be utterly cast off: their restoration is promised, in 
connection with severe denunciations of their idolatry; 
(chap, ix.-xiii. 1-8.) 

5. Further exhibitions and illustrations of the fearful evil 
of idolatry, and of the punishment by which it is to be 

* Bishop Horsley's Biblical Criticism, v\L iii. p. 238. 



160 ELEMENTS OF DIVINITY. 

visited, are followed by earnest exhortations to repentance ; 
after which a beautiful prayer is suggested, as adapted to 
their case, concluding with a prediction of the restoration of 
all the tribes, and their conversion to the gospel ; (chap. xiii. 
9.-xiv.) 

The Book of Joel. — Although nothing is certainly 
known respecting the residence of this prophet, or the time 
when he ministered, yet since he makes no mention of the 
Assyrians or Babylonians as enemies of the Hebrews, but 
only of Egypt and Edom ; and, further, because, like Amos, 
he only denounces judgments against the Tyrians, Sidonians, 
and Idumeans; it is reasonably concluded that he prophesied 
during the reign of Uzziah. 

This book consists of three discourses, or parts, and is in 
our version divided into three chapters. 

The first part contains an exhortation to repentance, on the 
grounds of the famine occasioned by the ravages of the palmer- 
worm, etc., in consequence of their sins; and is followed by 
a denunciation of greater inflictions, in case they remained 
impenitent; (chap, i.— ii. 11.) 

The second part is an exhortation to keep a general and 
solemn fast, with special humiliation before God. This is 
followed by a promise that existing calamities will be re- 
moved on the repentance of the people. The terms of this 
promise, although applicable to the time of the prophet, had 
a deeper meaning, and fully indicated the outpouring of the 
Holy Spirit in gospel times. Acts ii. 17-21. 

The third part predicts the general conversion and restora- 
tion of the Jews, and the destruction of their enemies ; with 
the glorious religious prosperity which will follow these events. 

The Book of Amos.— This prophet was not trained in the 
usual way in the schools of the prophets, but taken from 
rural employments to the duties of the sacred office. He 
prophesied during the time that Uzziah reigned in Judah, 
and Jeroboam II. in Israel. His predictions, although occa- 
sionally applicable to Judah, were generally directed against 
Israel. The principal occasion for his great severity of lan- 
guage arose out of the circumstances of his country at the 
time. At this period, Israel, which had been " cut short by 



PROPHETICAL BOOKS OF THE OLD TESTAMENT. 161 

Hazael," was restored to her former splendor by the prowess 
of Jeroboam II. ; and in consequence of this prosperity, the 
people, who had been humbled and led to seek the Lord, now 
threw off his fear, and plunged into wickedness and idolatry. 
To check the progress of these evils, Amos was called to de- 
clare to them the will of the Lord. His predictions, which 
extend in our version to nine chapters, may be divided into 
three parts. 

The first part is introductory, and may be regarded as a 
prelude to the main subject of the book. In it the countries 
bordering on Palestine are arraigned, convicted, and threat- 
ened; (chap, i.-ii. 5.) 

The second part contains a fearful denunciation of Divine 
judgments against Judah and Israel. This seems to comprise 
four discourses. 

1. A general statement of the aggravated character and 
number of the sins of the people of Judah against God, and 
the consequent danger to which they are exposed ; (chap. ii. 
6-16.) 

2. A denunciation of Divine wrath against Israel ; (chap, 
iii.) 

3. A strong and earnest denunciation against Israel for 
their oppression and idolatry; (chap, iv.) 

4. A lamentation over Israel on account of their sin, fol- 
lowed by an explicit declaration of their impending ruin by 
the Assyrians, the certainty of which is confirmed by several 
prophetic visions; (chap, v.-ix. 1-10.) 

The third part is a short but exceedingly interesting pro- 
phecy of the introduction of the gospel, and the progress of 
its blessings, under the figure of the rebuilding of the taber- 
nacle of David; (chap. ix. 13-15.) 

The Book of Obadiah. — We have no certain information 
when this prophet wrote. His short but very beautiful pro- 
phecy denounces the ruin of Edom for their sin, (verses 1- 
9,) and especially for their cruel enmity to the Jews in their 
deep distress ; (verses 10-16;) and then predicts the restora- 
tion of the Jews, their triumph over their enemies, and their 
future prosperity. 

The Book of Jonah. — This is the only one of the He- 



1G2 ELEMENTS OF DIVINITY. 

brew prophets who was called of set purpose to minister to a 
Gentile people. His mission to Nineveh is exceedingly in- 
teresting and important, as a manifestation of the grace of 
God to the Gentiles in Old Testament times. This inspired 
man, who was a native of the district afterwards called Gali- 
lee, prophesied to the kingdom of Israel in the reign of Jero- 
boam II. • but the Israelites continuing impenitent, the Lord 
sent him to Nineveh to deliver his word in the Assyrian 
capital. As his own countrymen refused to repent, he durst 
not go to the heathen, and so took ship to flee from the pre- 
sence of the Lord. Being cast into the sea, and miraculously 
preserved, he would no longer disobey, but proceeded to fulfil 
his mission. The book before us details his conduct and its 
results. It may be divided into two parts. 

In the first part we have his mission to Nineveh, his at- 
tempt to flee to Tarshish, its frustration, and his deliverance 
from the fish which had swallowed him ; (chaps, i., ii.) 

The second part details his second mission, his preaching 
to the Ninevkes, their humiliation and repentance, (and we 
have scarcely in the whole range of Scripture a more effective 
description of true penitence,) the discontent of Jonah when 
the city was spared, and the touching tenderness of God's 
reproof; (chaps, iii., iy.) 

The Book of Micah. — This prophet was contemporary 
with Isaiah, and his words are quoted by Jeremiah. The 
book contains seven chapters, and may be divided into three 
parts. 

The first part consists of prophecies delivered in the reigns 
of Pekah, king of Israel, and Jotham, king of Judah, in 
which Divine judgments are denounced against both nations 
for their sins; (chap, i.) 

The second part contains predictions delivered in the reign 
of Ahaz, king of Judah, in which the ruin and captivity of 
both nations are threatened ; after which the glorious and 
peaceful kingdom of Messiah is announced; (chap, ii.— iv. 

The third part contains prophecies delivered in the reign 
of Hezekiah. These begin with a remarkable prediction of 
the ruin of Zion by Babylon, which at that time was scarcely 
known among the nations ; and proceeds to that beautiful and 



explicit prediction of the birthplace of Messiah which was 
quoted by the scribes to Herod. Matt. ii. 6. 

The Book of Nahtjm. — The scope of this prophecy is to 
declare the certain and imminent ruin of the Assyrian em- 
pire, and of Nineveh, its capital city; which, although it re- 
' pented at the preaching of Jonah, had relapsed into its for- 
mer wickedness and idolatry. 

The whole book is one entire poem of great beauty, bold- 
ness, and sublimity. It opens with a fine description of the 
power and justice of God, operating in union with his good- 
ness and mercy. Nahum predicts the destruction of the 
army of Sennacherib, and the deliverance of Hezekiah. He 
then describes the ruin of Nineveh with great vigor and 
minuteness, and the utter subversion of the empire. 

The Book of Habakktjk consists of two parts. 

The first is written in a kind of dialogue between the pro- 
phet and the Lord. It opens with the prophet's complaint 
of abounding wickedness; (chap. i. 4;) in reply to which the 
Lord declares their approaching ruin by the Chaldeans; 
(verses 5-11.) The prophet then humbly complains that the 
Lord should employ such wicked agents to execute his wrath ; 
(verses 12-17; ii. 1.) To this the Lord responds, announc- 
ing the future ruin of Babylon, and the ultimate deliverance 
and blessing of his people; (ii. 2-20.) 

The second part is a beautiful supplicatory psalm, in which 
the prophet prays that the Lord may revive his work, and 
hasten the deliverance of his people ; (chap, iii.) 

The Book of Zephaniah. — This prophet ministered in 
the early part of the reign of Josiah. The prophecy con- 
sists of three chapters. In chapter L, the sins of the He- 
brews are severely reprimanded, and a day of fearful retribu- 
tion is threatened. Chapter ii. opens with an invitation to 
repentance, and a promise of mercy, apparently as a sequel 
to the preceding chapter. The prophet then takes a wider 
compass, and condemns the ungodly, idolatrous, and perse- 
cuting states bordering on Judea, against whom he denounces 
terrible punishment. Chapter iii. contains a prediction of 



161 ELEMENTS OF DIVINITY. 

the Babylonish captivity, and the subsequent restoration of 
the Hebrews. 

The Book of Haggai. — This prophet is the first of a new 
series of these sacred seers. He is supposed to have beea 
born at Babylon, and to have come to Jerusalem with Zerub- 
babel. The Jews, having been greatly harassed by their 
powerful neighbors, had ceased building the temple for four- 
teen years, when their spirits were revived by the decree of 
Darius in their favor. At this time the Lord raised up Hag- 
gai to give effect to this providential opening. His prophecy 
is accordingly directed to this object. It contains three dis- 
courses. 

1. The prophet reproves the delay of the people in the 
rebuilding of the temple, which is assigned as the reason of 
unproductive seasons. He then urges them to a diligent pro- 
secution of the work ; (chap, i.) 

2. The prophet gives the further encouragement to the 
builders, that, notwithstanding the inferiority of their means, 
the glory of this latter house should exceed that of the for- 
mer temple, and that the ensuing harvest should be abund- 
ant; (chap. ii. 1-19.) 

3. He then exhibits the establishment of Messiah's king- 
dom under the name of Zerubbabel; (verses 20-23.) 

The Book of Zechariah. — This prophet began his min- 
istry in the second year of Darius, just at the time of or 
soon after the prophet Haggai; the primary object of his ad- 
dresses being the same, namely, the speedy completion of 
the new temple. This book, which is the longest of the 
minor prophets, consists of two parts. 

The first part contains the prophecies delivered in the se- 
cond year of Darius, king of Persia, which were mainly 
directed to promote the erection of the temple. This com- 
prises five discourses. 

1. The first exhorts the Jews who had returned from cap- 
tivity to guard against the sins which had brought such fear- 
ful calamities on their fathers, and to go on with the erection 
of the house of the Lord. To encourage them in this work, 
he predicts the prosperity of Jerusalem, and urges the Jews 



PROPHETICAL BOOKS OP THE OLD TESTAMENT. 165 

at Babylon to leave that city, in order to save themselves 
from being involved in its ruin ; (chaps. i., ii.) 

2. The second discourse sets forth the glory of Christ 
as the chief corner-stone of his Church under the type of 
Joshua clothed in his priestly garments ; (chap, iii.) 

3. The third discourse represents the success of Zerubba- 
bel in building the temple, and restoring to the people the 
sacred services of religion, by the vision of the two olive-trees 
and the golden candlestick; (chap, iv.) 

4. In the fourth discourse, by a vision of a flying roll, 
Divine judgments are denounced against theft and perjury; 
and the Jews are threatened with a second captivity, if they 
continue in sin ; (chap, v.) 

5. The fifth discourse, by the vision of four chariots, sets 
forth the four great monarchies, and, by two crowns of gold 
on the head of Joshua, the reestablishment of the civil and 
religious polity of the Hebrews; (chap, vi.) 

The second part contains the prophecies delivered during 
the fourth year of Darius, (chaps, vii.-xiv.,) and is divided 
into four discourses. 

1. The first relates the arrival in Jerusalem of messengers 
from Babylon, to inquire whether the Jews in the East were 
still to keep the fasts which had been instituted on account 
of the captivity ; upon which the prophet is commissioned to 
enforce the observance of judgment and mercy as the sub- 
stance of the law, lest other calamities equally fearful should 
come upon them. On their obedience, the Lord promises 
the continuance of his favor, and releases them from the ob- 
servance of the fasts referred to. They are then encouraged 
to prosecute the building with all diligence; (chaps, vii., 
viii.) 

2. The second discourse contains predictions of Alexan- 
der's conquests, and the special care of the Lord over his 
temple in those perilous times. The advent of Messiah is 
incidentally announced, and further victories and successes 
promised to the Jews; (chaps, ix., x.) 

3. The third discourse predicts the rejection of Israel in 
consequence of their rejection of Christ, and the valuing of 
him at thirty pieces of silver ; (chap, xi.) 

4. The fourth discourse announces a series of prophecies 



166 ELEMENTS OF DIVINITY. 

which seem to refer to the latter period of gospel times, and 
are consequently not now understood; (chaps, xii.-xiv.) 

The Book of Malachi. — So little is known of the per- 
son of this prophet, that it has been doubted whether this 
appellation is a proper name or a term of office, as the word 
signifies " my angel." We incline, however, to the opinion 
that it is properly the name of the last of the prophets. 

Malachi is generally understood to have fulfilled his voca- 
tion about 416 B.C. His work contains four chapters, and 
is composed of two discourses. 

The first opens with a reply to the complaint of the Jews, 
that God had showed them no special favor, by a citation of 
several instances of particular providential blessing. The 
prophet then reproves them for their sinful neglect of duty, 
and want of reverence for God; for which their rejection is 
threatened, and the calling of the Gentiles promised. Both 
priests and people are further convicted of sin, and, in conse- 
quence, threatened with punishment ; (chaps, i., ii.) 

The second discourse foretells the ministration of John the 
Baptist as the forerunner of Christ, under the name of Elias, 
and of Christ himself. Reproofs and threatenings accom- 
pany this promise, and the prophecy closes with an earnest 
injunction to obey the law on pain of the most fearful judg- 
ments; (chaps, iii., iv.) 

This closes the Old Testament canon. Necessarily brief as 
our sketch of these records of Divine revelation has been, it 
will, we hope, be found sufficient to explain the proper date 
and subject of each of the books, and to indicate the scope 
a&d contents of every section and almost of every chapter in 
the Old Testament. 



THE NEW TESTAMENT BOOKS. 167 



LECTURE IV. 

i 

THE NEW TESTAMENT BOOKS. 

We now approach a new and most important section of 
the inspired writings. All that precedes the New Testa- 
ment— 1 pure as it is in principle, grand as it is in the glori- 
ous manifestation of the Holy Spirit, in miracle, and in 
prophecy — is, nevertheless, evidently preparatory in its 
character. It is truly surprising, when we carefully look 
into the facts, to see how fully this applies to all the Old 
Testament Scriptures. The law, in all its wide range of 
requirement, is clearly but introductory to another and 
better covenant, in which typical atonements and purifications 
give place to a real and efficient sacrifice for sin, and a 
sanctification of spirit cleansing from all iniquity. The very 
nature of prophecy makes it preparatory; and, in fact, 
every element of Old Testament economy is of a similar 
character. But in the New Testament Scriptures we have 
the issue and the end of the great redeeming purpose of God 
fully developed. We cannot, therefore, feel too deeply im- 
pressed with the sanctity and magnitude of the subject, as 
we enter upon a consideration of the writings of the evangel- 
ists and apostles. 

The Old Testament Scriptures were all written in the 
Hebrew language, except a small part in Chaldee. As they 
were revelations specially made to the elect people of 
Jehovah, and delivered by inspired men of that nation, this 
might have been expected. Such was not the case, how- 
ever, with the writings of the new covenant. These were 
revelations intended for the world; and it might reasonably 
be expected that they would be communicated in a language 
best adapted to serve this purpose. 

The wonderful providence of God fully met the existing 



168 ELEMENTS OF DIVINITY. 

exigency. It gave to the people of Greece, through two dis- 
tinct and dissimilar agencies, (namely, the paramount influ- 
ence of their arts, learning, and literature, and the victorious 
arms of Alexander,) such an ascendency over other nations, 
as was perhaps never possessed before or since by any other 
country. In consequence of this ascendency, the Scriptures 
of the Old Testament, which had been rendered into Greek 
by the Hellenist Jews of Egypt, became known to the learned 
throughout the principal cities of the Roman empire even 
before the birth of Christ. We need not wonder, then, that 
the New Testament writings, which, being intended for 
the instruction of the world, were required to have the 
widest circulation, should have been given to the Church in 
the Greek language. It was so; and it will be my object in 
this lecture to give, in as condensed a form as possible, a 
general view of the writers, and of the contents, of the books 
of the New Testament. 

The most ancient arrangement of these books is found in 
the work of Irenoeus, where they are spoken of as the 
writings of the evangelists and apostles, the first head com- 
prising the four Gospels; the second, the remaining books, 
This arrangement, in substance, was recognized by Clement, 
Tertullian, and other eminent Fathers. Origen divided the 
New Testament into three parts — -the Gospels, Apostles, and 
the Apocalypse. The most approved arrangement, however, 
and that now generally recognized, places the New Testament 
Scriptures in three sections — the historical part, containing 
the Gospels and the Acts ; the doctrinal, comprising the 
Epistles ; and the prophetical, containing the Apocalypse, or 
Book of Revelation. 

Before entering fully into this investigation, there is one 
other preliminary remark which it may be necessary to 
make. The term "gospel" was not, in apostolic times, ap- 
plied to any but oral communications. The first appearance 
of the term, as applied to the writings of the evangelists, 
occurs in the works of Justin Martyr, about A. D. 150. From 
this fact it may, I think, be safely inferred, that the proper 
and primary application of the term " gospel," and the 
only sense in which it was employed in apostolic times, was 
to express the good news of grace, when breathed from 
one converted soul on the ear and heart of his brother man ; 



THE NEW TESTAMENT BOOKS. 169 

to a living ministry, rather than to the subject-matter of 
written records. 

The Gospel according to St. Matthew is the first in 
order of the New Testament books. The writer of this por- 
tion of Scripture was the son of Alpheus, a Hebrew, and was 
called from his office, as a receiver of taxes, to be an apostle 
of Christ. It was the unanimous opinion of antiquity, that 
this Gospel was composed for the use and instruction of the 
Hebrew converts ; and it bears abundant internal evidence 
of the truth of this opinion. Matthew always supposes his 
readers to be well acquainted with the geography, natural 
productions, local peculiarities, and general history of the 
land of Judea. The book is written in such a manner as to 
take for granted that the reader has the temple and all its 
sacred services immediately under his eye, and is fully con- 
versant with all Hebrew customs and phraseology, and 
every thing appertaining to the Mosaic law. Matthew, 
therefore, traces back the genealogy of Jesus Christ to 
Abraham only : making it his great object to show that the 
predictions of the Messiah in the Old Testament were ful- 
filled in Jesus of Nazareth, who was, indeed, the predicted 
Son of David, that was to come as the great Redeemer of 
mankind. 

There has been much dispute as to the language in which 
this book was written. Different opinions on this subject 
have been propounded, and argued with more violence than 
the occasion would seem to justify. It has been urged that 
it was first written in Hebrew, or rather in the Aramean 
or Syro-Chaldaic, which was the vernacular language of the 
Jews at the time of Christ. Others contend that it was 
originally composed in Greek ; whilst others have surmised 
that Matthew himself put forth two editions, one in Hebrew, 
and the other in Greek. A full investigation of this sub- 
ject appears to have removed every doubt, and fully estab- 
lished the fact that Matthew wrote for the use of his Hebrew 
brethren in their vernacular language, and that his Gospel 
was afterward translated into Greek ; but whether by him- 
self or by some other, has never been satisfactorily settled. 
It is, however, probable that the translator added sundry 
interpretations .and additions for the information of those 
8 



170 ELEMENTS OF DIVINITY. 

who were ignorant of the Hebrew tongue, and the usages 
of the people; such as, "which being interpreted is, God 
with us;" (chap. i. 28;) "that is to say, My God, my God, 
why hast thou forsaken me V (xxvii. 46;) "that is to 
say, a place of a skull m " (verse 33 ;) etc. ; expressions 
which are evidently used to give the sense of the Hebrew 
terms to persons not conversant with that language, and 
which became necessary when the book was rendered into 
Greek, and destined to a wider circulation than it was adapted 
for in its original state. 

These circumstances have led to a very careful and, in 
fact, severe inquiry into the authenticity of this Gospel; 
which has issued in a very full and complete vindication of 
its canonical authority. There is, perhaps, no portion of 
the New Testament which was more early or more gene- 
rally recognized as inspired Scripture than the narrative of 
Matthew. A chain of unbroken evidence, as clear and de- 
cisive as can possibly be adduced or desired, proves this work 
to have been a divinely revealed portion of holy writ. In 
fact, as an eminent scholar has observed, " It appears that 
the external testimonies clearly prove the genuineness of the 
Gospel of St. Matthew." The authenticity, indeed, of this 
Gospel is as well supported as any work of classical antiquity. 
It can also be shown that it was early in use among Chris- 
tians, and that the apostolical Fathers, at the end of the first 
century, about seventy years after the resurrection, ascribed 
to it canonical authority. 

In this book are preserved some of the most beautiful 
and important of our Lord's sayings, which are left without 
notice or record by all the other evangelists. See chap. xi. 
28-30; xvi. 16-19; xvii. 12, 25, 26; xxvi. 13. But of the 
words of Christ for whose preservation we are exclusively 
indebted to Matthew, the sermon on the mount is the most 
striking and important example. Luke, indeed, has pre- 
served some beautiful portions of this inimitable address ; 
but what he has given as isolated sentences, Matthew has 
presented in harmonious connection as a methodical and com- 
plete discourse. 

The contents of Matthew's Gospel have been divided into 
six sections or parts. 

The first part records the genealogy, birth, and infancy of 



THE NEW TESTAMENT BOOKS. 171 

V 

Jesus. These subjects are thus arranged : the genealogy of 
Christ; (chap. i. 1-17;) his birth; (verses 18-25;) the 
arrival of the magi ; their adoration, and the slaughter of the 
infants in and about Bethlehem; (ii.) 

The second part contains an account of the circumstances 
which took place preparatory to the public ministry of Christ ; 
(chap, iii.-iv. 11.) We have here a narrative of the preach- 
ing of John the Baptist; (iii. 1-12;) his baptism of Christ; 
(verses 13-17;) and the temptation of Christ; (iv. 1-11.) 

The third part records the ministry and miracles of our 
Lord in Galilee ; (chap. iv. 12-xviii. 35.) Christ goes into 
Galilee, calls Peter; Andrew, James, and John, and performs 
many gracious miraculous cures ; (iv. 12-25 ;) his sermon on 
the mount ; (v.-vii. ;) then follows an account of several 
other miracles, and of the call of Matthew; (viii., ix. ;) 
Christ's charge to his twelve apostles on sending them 
forth to preach ; (x. ;) a narrative of the discourses and 
actions of Christ, the manner in which they were received, 
and the effects produced ; (xi.-xvi. 12 ;) the noble confes- 
sion of Peter, the transfiguration of Christ, and his discourse 
to his disciples; (xvi. 13-xviii. 35.) 

The fourth part relates his journey to Jerusalem, and re- 
sidence there; (chap, xix.-xxv. 46.) The discourses of 
Christ beyond Jordan ; (xix.-xx. 16 ;) journeying to Jericho, 
he foretells his passion, and afterwards heals blind Barti- 
meus; (xx. 17-34;) the triumphal entry of Christ into 
Jerusalem on the Sunday before Easter, called, on that 
account, "Palm-Sunday;" after which, he casts out the 
money-changers from the temple; (xxi. 1-17;) on the fol- 
lowing day the barren fig-tree receives the Saviour's maledic- 
tion, and withers; (verses 18-22;) on the Tuesday Christ 
teaches in the temple, where he confutes the chief-priests and 
elders, and afterwards the Pharisees and Sadducees, whom he 
threatens for their hypocrisy; his lamentation over Jeru- 
salem; (xxi. 23-xxiii. ;) having left the temple, Christ pre- 
dicts the destruction of Jerusalem, and the end of the world, 
and delivers several parables ; (xxiv., xxv.) 

The fifth part records the Saviour's mysterious passion; 
(chaps, xxvi., xxvii.) The series of interesting particulars 
here recorded stand in the following order : On Wednesday 
Christ foretells his approaching crucifixion to his disciples,, 



172 ELEMENTS OF DIVINITY. 

and the chief-priests conspire to apprehend him; (xxvi. 
1-5;) a woman at Bethany anoints Christ; (verses 6-13;) 
on the following day, Thursday, Judas engages to betray his 
Lord'; (verses 14-16;) the Passover is prepared; (verses 
17—19 ;) and in the evening Christ partakes of the feast with 
his disciples, and appoints the sacrament of the Lord's 
Supper; (verses 20-29;) then, after singing the usual 
paschal hymn, composed of Psalms cxiii.-cxviii., Christ led 
his disciples to the Mount of Olives, and by the way pre- 
dicted their speedy and cowardly desertion of their Master, 
and Peter's denial of him; he then goes to Gethsemane, 
where his agony begins; soon after which he is apprehended 
by soldiers, and forsaken by his disciples ; (verses 30-75 ;) 
oq the following (Friday) morning, Christ is delivered to 
Pilate ; arraigned ; Judas kills himself; Christ is led to 
Calvary and crucified ; buried by Joseph, and the sepulchre 
guarded and sealed by the priests ; (xxvii.) 

The sixth part narrates the resurrection of Christ, his ap- 
pearance to his disciples, and the charge he delivers to them ; 
(chap, xxviii.) 

In order fully to apprehend the scope and design of this 
evangelist, and to understand and apply rightly the contents 
of his book, it will be necessary to observe, that he does not 
place the events and discourses which form the substance of 
his narration in strict chronological order. If it had been 
the intention of Matthew to have placed before his readers an 
exact history of our Redeemer's life and ministry, he would 
have done this ; but that does not appear to have been his 
main design. He seems rather intent on showing forth 
Jesus Christ as the Messiah which was promised in the Scrip- 
tures of the Old Testament as the Saviour of the world. 
His book, accordingly, presents such a grouping of its con- 
tents as was best adapted to serve this purpose. Its plan is 
therefore rather doctrinal than strictly historical; and hence 
we find facts and discourses which would have been separated 
from each other if related in the order of time, placed to- 
gether as if they made one continued series; time and place 
being subordinated in the mind of the evangelist to the unity 
of the subject, and the complete establishment of his great 
object, the Messiahship of Jesus. 

This Gospel is also distinguished by several peculiarities 



THE NSW TESTAMENT BOOKS. 173 

in words and phrases, which are perhaps principally owing 
to the Hebrew idiom that he employed. It would not be 
necessary to notice any of these, had it not been evident 
that grave distinctions of meaning have sometimes been 
drawn from what appear to be but accidental variations of 
expression. 

As one instance, it may be observed that the phrase, 
" the Son of David/' which occurs but very seldom in the 
other evangelists, is used by Matthew at least eight times. 
So in respect of the appellation given to the gospel economy 
or spiritual kingdom of Messiah, which in the other Gospels 
is " the kingdom of God/' Matthew has almost always " the 
kingdom of heaven/' a phrase which he employs nearly 
thirty times. It may be added, that Matthew is the only 
New Testament writer who has given an account of our 
Lord's description of the judgment of the great day ; and 
nothing can exceed the impressive solemnity of his relation 
respecting that momentous event. 

The second of the New Testament books is the Gospel 
according to St. Mark. The identity of the author of 
this Gospel with any one of the persons mentioned in the 
New Testament, is not directly stated in any portion of the 
Christian Scriptures. But, notwithstanding this, and the 
doubts, and even positive disbelief, which it has engendered 
in many minds, it is most probable that he is the same per- 
son who is sometimes called John, (Acts xiii. 5, 13,) and on 
other occasions John Mark. Acts xii. 12, 25; xv. 37. 
This difference was perhaps occasioned by the conformity of 
this evangelist to a custom commonly observed by those Jews 
of that day who travelled beyond the limits of Palestine. 
They usually added a Latin name to their former Hebrew 
one : so this person appears to have been first called John, 
and afterwards assumed the addition of Marcus; which, in 
consequence of the prevalence of the Latin language, became 
at length the name by which he was commonly known. He 
seems to have been a native of Jerusalem ; as his mother had 
a house in that city, in which the Christians in early gospel 
days sometimes assembled for prayer. Acts xii. 12. It is 
probable that his family was wealthy, as his mother was sister 



174 ELEMENTS OF DIVINITY. 

of Barnabas, who is distinguished for having sold his land, 
and given the proceeds to the common stock of the apostles. 
Acts iv. 36, 37. 

When Paul and Barnabas went on their first missionary 
journey, Mark accompanied them as far as Perga in Pam- 
phylia, when he offended Paul by leaving the work and 
returning to Jerusalem. The displeasure of Paul at this 
conduct was so great, that he afterwards refused to have him 
for his companion, although Barnabas so greatly desired it; 
and the disagreement led to the separation of these apostles. 
It is pleasing, however, to know that these good and use- 
ful men were afterward fully reconciled. When Paul was 
a prisoner at Home, he wrote to Timothy to bring Mark 
with him, expressing his confidence in him. Accordingly, 
we find him afterward at Borne with Paul, and recognized 
by him as a fellow-laborer. Col. iv. 10 : Philemon 24. No- 
thing is known certainly respecting the subsequent history 
of this evangelist. 

The testimony of all antiquity is very explicit as to the 
long and intimate connection which subsisted between Mark 
and the Apostle Peter : it has, indeed, been supposed, from 
a passage in this apostle's first General Epistle, (chap. v. 
13,) that he regarded Mark as his son in the gospel; and 
this is probable from the intimacy subsisting between. Peter 
and the family of Mark. It will be remembered that the 
first house to which that apostle directed his steps after his 
miraculous deliverance from prison, was to the dwelling 
of the evangelist. It is remarkable, however, that this 
tradition of the connection between Peter and Mark should 
have obtained so generally among the early fathers of the 
Church, although no text in the New Testament Scriptures 
can serve for the foundation of such a notion. But this has 
been generally thought sufficient to establish the probability 
that Mark wrote with the aid, and under the inspection, of 
the venerable apostle. 

There can be no question that, as Matthew wrote primarily 
for the benefit of converted Hebrews, so Mark composed 
his Gospel for the instruction of Gentile believers. This 
is evident from his manner throughout, as he constantly adds 
guch information and explanations as would be quite un~ 



THE NEW TESTAMENT BOOKS. 175 

necessary for those who were conversant with the country 
and manners of the Hebrews, but which were very suitable 
for strangers. 

Many such instances occur, and amongst them the 
following may be adduced : " Were all baptized of him in 
the river of Jordan;" (chap. i. 5 :) Matthew has simply "in 
Jordan." So Mark observes, "And the disciples of John 
and of the Pharisees used to fast;" (ii. 18.) When Mat- 
thew narrates the circumstance, he omits this explanation, 
and at once introduces the question, " Why do we and the 
Pharisees fast oft ?" Matt. ix. 14. Again, Mark says, 
"And when they saw some of his disciples eat bread with 
defiled, that is to say, with unwashen, hands, they found 
fault. For the Pharisees, and all the Jews, except they wash 
their hands oft, eat not, holding the tradition of the elders" 
etc.; (vii. 2-4.) All this explanation is omitted by Mat- 
thew, who only* states the fact. Matt. xv. 2. In like 
manner, speaking of the barren fig-tree, Mark says, " The 
time of figs was not yet;" (xi. IB;) which is omitted by 
Matthew. Also, in reference to Barabbas, Mark states, 
"Now at that feast he released unto them one prisoner, 
whomsoever they desired;" (xv. 6.) All these, it will be 
seen, gave information which would be useful to strangers, 
but was not necessary for inhabitants of Jerusalem, or 
Hebrews generally. 

The narration of Mark is exceedingly lively, spirited, and 
descriptive, and is eminently adapted to impress the mind by 
the freshness and vigor of his style. Some scholars, anxious 
to give authority to the Yulgate, have labored to prove that 
this Gospel was written at Home, and in the Latin language ; 
but this notion has been abundantly refuted, and its Greek 
original fully proved. 

The Gospel of Mark contains sixteen chapters, and may be 
divided into three parts. 

The first part recites the transactions which took place 
before Christ entered on his public ministry; (chap. i. 1-13.) 
The book opens very suitably for Gentile readers, with an 
assertion of the Divine Sonship of Christ, and then proceeds 
to describe the mission and baptism of John : its application 
to Christ, who is afterwards tempted in the wilderness; 
(i. 1-13.) 



176 ELEMENTS OF DIVINITY. 

The second part treats of the ministry of Christ until his 
going up to Jerusalem to the last passover; (chap. i. 14-x.) 
This narrative makes the several passovers the main points 
of division, and the basis of the adopted classification of 
events. We have, consequently, the following sections : 

1. The transactions between the first and second passovers; 
(chap. i. 14— ii. 22.) 

2. The events which occurred between the second and 
third passovers; (chap. ii. 23-vi. 56.) 

3. The discourses and actions of Christ from the third 
passover to his arrival in Bethany, just before the fourth 
passover • (chap, vii.-x. 52.) 

The third part relates the triumphal entry of Christ into 
Jerusalem, his passion, death, resurrection, and final charge 
to his apostles ; (chaps, xi.-xvi.) This contains an account 
of the entry of Christ into Jerusalem on the last Sunday of 
his life; (xi. 1—11.) The events of the following day, (Mon- 
day;) (verses 12-19.) The occurrences of Tuesday: the 
teaching of Christ in the morning; (xi. 20— xii ;) his dis- 
courses in the evening; (xiii.) The events of Wednesday; 
(xiv. 1-9.) The transactions of Thursday : Judas offers to 
betray Christ ; the passover prepared ; (verses 10-16.) The 
occurrences of the passover day, from Thursday evening to 
Friday evening : the Lord's supper instituted ; Christ's agony 
in the garden ; his arrest, trial, crucifixion, and burial ; 
(verses 17-xv.) The resurrection of Christ, appearance to 
his disciples, and final charge to them ; (xvi.) 

We have next to direct attention to the Gospel according 
to St. Luke. The name of this evangelist, Aovftag, Loulcas, 
is a contraction of Aovnavbg, LouJcanos, just as Silas is an 
abbreviated form of Silvanus. Some scholars have supposed 
this appellation to indicate that Luke was descended from 
Gentile parents, and that he was either a slave, or had been 
such, and, having obtained manumission, was what the 
Romans termed a freedman, as names in this abbreviated 
form were frequently given to slaves. The supposed identity 
of this evangelist with the Luke mentioned in Paul's Epistles, 
(Philemon 24; 2 Tim. iv. 11; Col. iv. 14,) and who in the 
last-mentioned passage is called " the beloved physician/' has 
been regarded as opposed to this inference, it having been 



THE NEW TESTAMENT BOOKS. 177 

surmised that a slave would not have been trained to a pro- 
fession of such importance and responsibility as that of a 
physician. 

This objection, however plausible in appearance, derives 
all its force from ignorance of the usages of Rome at this 
period The higher ranks in the imperial city were disin- 
clined to practice medicine : the healing art was, therefore, to 
a considerable extent, left to freedmen of talent and aptitude 
for study. This might be proved by numerous references to 
classic authors : it will, however, be sufficient to refer to the 
freedman, Antonius Musa, who, having cured Augustus of a 
disease, was raised to the equestrian order, (or, as we should 
say, to the honor of knighthood,) and a statue of him was 
erected in the temple of iEsculapius. Antistius, likewise, 
Julius Caesar's surgeon, was a freedman. 

This conjecture respecting Luke would not be deserving 
of so much attention, if it had not been countenanced and 
supported by the manner in which Paul refers to him. In 
the Epistle to the Colossians, for instance, (chap. iv. 11-14,) 
he speaks of Christians a who were of the circumcision," and 
then mentions Luke separately. Add to this that Eusebius 
says Luke was a native of Antioch, where converted Gentiles 
were living at a very early period. Of the personal history 
of Luke not much, however, is known with certainty. There 
seems little doubt that he attached himself to the Apostle 
Paul at Troas, whilst he was on his second missionary journey. 
We afterward find the evangelist with the apostle at Philippi, 
Troas, Miletus, Tyre, Caesarea, and Jerusalem; and even 
wdiilst a prisoner at Rome his faithful friend attended him. 

It is indeed manifest that Luke was the companion and 
assistant, if not the spiritual son, of the Apostle Paul. From 
this connection arose the prevalent ancient tradition that 
Luke wrote his Gospel under the immediate superintending 
direction of the apostle; a tradition which is noticed and 
approved by many of the early Fathers of the Church. 

The immediate purpose for which Luke wrote his Gospel 
he has himself distinctly stated. It was for the instruction of 
Theophilus. Who this individual was we are not informed ; 
that he was not a native of Judea may be inferred from the 
many explanatory phrases used by Luke, very similar in kind 
to those noticed in Mark's Gospel, and which would never 
8* 



178 ELEMENTS OF DIVINITY. 

have been employed in writing for the use of a native 
Hebrew; such as, "And abode in the mount that is called 
the Mount of Olives ;" (chap. xxi. 37.) "And came down to 
Capernaum, a city of Galilee)" (iv. 31.) "Unto a city of 
Galilee, named Nazareth;'' (i. 26.) "A village called 
Emmaus, which was from Jerusalem about threescore fur- 
longs ;" (xxiv. 13.) Further indications of this kind are 
found in Luke's tracing up the genealogy of our Lord to the 
first man, and his particular mention of several matters of 
special interest to Gentile believers; (ii. 32; iv. 25-27; x. 
30-37; xvii. 11-19; ix. 51-56.) 

This Gospel is not only interesting and important in other 
respects, but it contains exceedingly valuable accounts not 
found in the books of the other evangelists. For instance, 
those concerning the childhood of Jesus, the admirable para- 
bles in chapters xv. and xvi., and the narration respecting 
the disciples at Emmaus. Indeed, the section from chapter 
ix. 51 to xix. 27 contains particulars mostly wanting in the 
other evangelists. 

In speaking of the contents of this Gospel, attention must 
first be directed to that part which has no parallel in any New 
Testament book ; namely, the preface. Without discovering 
in it all that many theorizing authors have pretended to find, 
this must be regarded as a very valuable though brief intro- 
duction to the book. It communicates important information 
on several points of interest. First, it tells us that, before 
the time of Luke's penning his Gospel, many others had 
endeavored to set forth in writing a narrative of the life, 
death, and teaching of the Saviour, which constituted the 
faith of Christian believers. These writers are, however, 
distinguished from "eye-witnesses and ministers of the word." 
It is therefore probable that Luke refers to converted Gen- 
tiles w T ho were but imperfectly informed respecting the sub- 
jects of which they wrote. Secondly, we are told of the 
qualifications which the evangelist possessed for the task he 
had undertaken : " Having had perfect understanding of all 
things from the very first. v He had traced up all the 
accounts accurately to their sources, had investigated the 
subject from its origin, and carefully separated the true from 
the false. Thirdly, he proposes to write "in order;" that is, 
on a settled plan, and under a careful and deliberate arrange- 



THE NEW TESTAMENT BOOKS. 179 

ment. But this language must not be construed to promise 
the detail of events in exact chronological order, as it will 
be shown hereafter that this was not done. Fourthly, we 
are told that his object in writing was to give his reader 
" a knowledge of the certainty of those things" which 
he had been taught respecting the foundation of his faith. 
It is clear that Luke does not put himself forward as an eye- 
witness of the matters which he relates ; but rather as having 
received his information in the most complete and authentic 
manner from those who had been more highly favored, and 
had arranged it so as to answer the end which, he proposed 
in writing to Theophilus. 

The general contents of Luke's Gospel may be divided into 
four parts. 

The first part contains a narrative of the birth and child- 
hood of John the Baptist and of Jesus; (chap. i. 4-ii.) 
This account is not only beautifully simple, and exceedingly 
full and complete as a narrative, but is greatly enriched by 
the song of Mary, the prophecy of Zacharias, and the address 
of good old Simeon. 

The second part treats of the ministry of John, and the 
circumstances which took place preparatory to Christ's 
entry on his public ministry; (chap, iii.— iv. 13.) We have 
here an account of John's preaching and baptism ; his bap- 
tizing of Christ; the genealogy of Jesus, and his temptation 
in the wilderness. 

The third part comprehends the preaching, miracles, 
and actions of Jesus Christ throughout the whole of his min- 
istry; (chap. iv. 14-ix. 50.) This part may be read and 
studied in the following sections : Christ preaches at Naz- 
areth ; (iv. 14-30;) performs many miracles, and teaches 
at Capernaum, and in other parts of Galilee; (verses 
31-44;) the call of Peter, Andrew, James, and John; (v. 
1—11 ;) Christ heals a leper and a paralytic ; (verses 12-26 ;) 
the call of Matthew; (verses 27-32;) Christ explains the 
reason why his disciples do not fast; (verses 33-39;) he 
justifies his disciples for plucking corn on the Sabbath day, 
and performs a miraculous cure; (vi. 1-11;) appoints the 
twelve apostles; (verses 12-16;) descends from a moun- 
tain, and repeats a considerable portion of the sermon which 
he had delivered on the Mount; (verses 17-49;) heals the 



180 ELEMENTS OF DIVINITY. 

centurion's servant, and raises from the dead the widow's 
son at Nain ; (vii. 1-17 ;) Christ's reply to John's disciples, 
and remarks respecting John; (verses 18-35;) the feet 
of Jesus anointed in the house of Simon ; (verses 36-50 ;) 
Christ again preaches throughout Galilee, where he delivers 
the parable of the sower; (viii. 1-15;) Christ declares the 
duty and calling of his disciples, and shows who are esteemed 
by him as his dearest relations ; (verses 16-21 ;) he stills a 
tempest by his word, and expels a legion of demons ; (verses 
22-39 ;) he cures the issue of blood, and raises the daughter 
of Jairus ; (verses 40-56 ;) the apostles sent forth to preach ; 
Herod the tetrarch desires to see Jesus ; (ix. 1-9 ;) Christ 
miraculously feeds five thousand ; their opinions concerning 
him ; the duty of taking up the cross ; (verses 10-27 ;) the 
transfiguration; (verses 28-36;) Christ casts out a demon 
which his disciples could not expel; (verses 37-42 ;) fore- 
warns his disciples of his sufferings and death, exhorts to 
humility, and teaches that those who really propagate the 
gospel are on no account to be hindered ; (verses 43-50.) 

The fourth part contains an account of our Saviour's 
last journey to Jerusalem, with all the events relating to 
his passion, death, resurrection, and ascension ; (chap. ix. 
51-xxiv.) This part may be conveniently divided into six 
sections : 

1. The events which transpired from the time when Christ 
left Galilee to go up to Jerusalem to keep the feast of taber- 
nacles, to his leaving that city after the feast. The Samari- 
tans refuse to receive Christ; (chap. ix. 51-56;) his reply 
to some who proposed to follow him ; (verses 57-62 ;) the 
seventy disciples sent forth to preach; (x. 1-16.) 

2. Transactions which occurred between the time of 
Christ's departure from Jerusalem after the feast of taber- 
nacles, and his return thither to the feast of dedication the 
same year. The return of the seventy disciples; (chap. x. 
17-24;) the story of the good Samaritan; (verses 25-37;) 
Christ at the house of Mary and Martha; (verses 38-42;) 
he teaches his disciples to pray, and urges the necessity of 
zeal, importunity, and faith ; (xi. 1—13 ;) his reply to those 
Jews who ascribed his casting out devils to the power of 
Beelzebub ; (verses 14-28 ;) his answer to those who asked 
a sign from heaven; (verses 29-36;) he reproves the 



THE NEW TESTAMENT BOOKS. 181 

Pharisees; (verses 37-54;) Christ cautions his disciples 
against hypocrisy, and the neglect of their duty to God 
through fear of man; (xii. 1-12;) cautions them also against 
worldly-mindedness, and exhorts to give paramount attention 
to spiritual things ; (verses 13-34 ;) admonishes to be always 
prepared for death ; the reward of the faithful, and doom of 
the disobedient ; (verses 35-48 ;) Christ blames the people 
for not discerning the proofs of his true character; (verses 
49-59 ;) Divine judgments are designed to bring to repent- 
ance those who witness them ; the parable of the fig-tree ; 
(xiii. 1-9 ;) Christ cures a woman on the Sabbath day, and 
delivers the parable of the grain of mustard-seed; (verses 
10-21;) journeying toward Jerusalem, he enjoins instant 
repentance, reproves Herod, and laments the judicial blind- 
ness of Jerusalem; (verses 22-35.) 

3. Events which occurred between the feast of dedication 
and the last passover. Christ on the Sabbath day heals a 
man afflicted with dropsy, and enjoins humility and charity ; 
(chap. xiv. 1-14;) the parable of the great supper; (verses 
15-24;) the true and spurious Christian; (verses 25-35;) 
he shows the joy of heaven over repenting sinners; (xv. ;) 
the parable of the unjust steward; (xvi. 1-13;) the Phari- 
sees reproved for covetousness and hypocrisy; (verses 
14-18;) the narrative of the rich man and Lazarus; (verses 
19-31;) the duty of avoiding offences ; (xvii. 1-10;) jour- 
neying toward Jerusalem, Christ heals ten lepers, and 
speaks of his second coming; (verses 11-37;) encourage- 
ment to perseverance in prayer; the importunate widow; 
(xviii. 1-8 ;) self-righteousness reproved, and humility en- 
couraged; the Pharisee and the publican; (verses 9-14;) 
Christ encourages young children to be brought to him, and 
discourses with a rich young man ; (verses 15-30 ;) Christ 
again predicts his death, and cures a blind man near 
Jericho; (verses 31—43;) the account of Zaccheus; (xix. 
1-10 ;) the parable of s-oing into a far country ; (verses 
11-27.) 

4. The events which took place from the triumphal entry 
of Christ into Jerusalem unto his death. On the Sunday 
before his death, Christ, riding toward the city from the 
Mount of Olives, weeps over it, and, entering, purges the 
temple; (chap. xix. 28-46.) On Monday, during the day, 



182 ELEMENTS OF DIVINITY. 

lie teaches in the temple; (verses 47, 48.) On Tuesday, 
again teaching in the temple, he confutes the chief-priests, 
scribes, and elders; (xx.;) the godly liberality of a poor 
widow commended ; (xxi. 1-4 ;) in the evening, on the 
Mount of Olives, Christ foretells the destruction of the 
temple, and speaks of the last judgment; delivers the par- 
able of the fig-tree, and discourses on the duty of watchful- 
ness; (verses 5-38.) On Wednesday, the chief- priests 
consult how they may kill Christ; (xxii. 1-3.) On Thurs- 
day, Judas agrees to betray his Master; Christ sends two 
disciples to prepare the passover; (verses 4-13.) On 
Thursday evening, the beginning of the passover day, Christ 
eats the passover with his disciples, institutes the Lord's 
Supper, teaches humility, foretells his betrayal by Judas, 
his being abandoned by his disciples, and denied by Peter ; 
(verses 14-38.) Jesus goes to the Mount of Olives, is in 
an agony, is apprehended; (verses 39-53.) In the course 
of the night, Jesus, having been conducted to the high- 
priest's house, is there denied by Peter, and mocked by his 
guards ; (verses 54-65.) At daybreak he is brought before 
the Sanhedrim, (verses 66-71,) by whom he is delivered 
to Pilate ; he sends him to Herod, who sends him back to 
Pilate, by whom he is given up to be crucified; (xxii. 
1—31.) On the third hour of this day (Friday) Jesus is 
nailed to the cross, his garments divided, the inscription on 
his cross, his promise to the penitent thief; (verses 32-43.) 
" From the sixth to the ninth hour/' the preternatural 
darkness, the rending of the veil, the death of Christ, and the 
circumstances which arose out of that event ; (verses 44-49.) 
After the ninth hour, Jesus is interred by Joseph of Ari- 
mathea; (verses 50-56.) 

5. Events which took place after the resurrection on 
Easter-day. The women who went to the sepulchre in- 
formed by an angel of Christ's resurrection; (chap. xxiv. 
1-11;) Christ appears to two disciples on their way to 
Emmaus, and also to Peter ; (verses 12-35 ;) his appearance 
to his apos.tles, and instructions to them; (verses 36-49.) 

6. The ascension of Christ, and the return of the apostles 
to Jerusalem; (verses 50-52.) 

From a careful consideration of the contents of this 
Gospel, it is evident that Luke did not purpose writing a 



THE NEW TESTAMENT BOOKS. 183 

chronological narrative, but rather a methodical account of 
the life, ministry, and actions of our Lord, so arranged as 
to afford the most clear and convincing exhibition of the life, 
doctrines, miracles, death, and resurrection of the Lord 
Jesus. In the execution of this purpose, whilst there is an 
attention to the order of time, there is also an arrangement 
of events such as is not unfrequently found in classic history, 
by which chronological succession is sometimes departed from, 
in order to insure the most effective grouping of the circum- 
stances which he had to record. 

If we had not been informed, by the inspired authority 
of Paul, that Luke was a member of a learned profession, 
his book would have afforded sufficient proof that he was 
an erudite person. He describes the various diseases which 
come under his notice with singular propriety and felicity; 
his language is pure, copious, and flowing; and his sentences 
are arranged with great skill and precision ; while none has 
equalled him in the combination of sweetness and simplicity 
in reciting the Redeemer's parables, particularly in those of 
the good Samaritan and the prodigal son. 

The last of the four books termed " Gospels," is that of 
St. John. Its author is spoken of as "the beloved disciple" 
of Jesus. He was the son of Zebedee, who was apparently 
in easy circumstances ; for, although but a fisherman, he had 
at least a boat, nets, and hired servants, (Mark i. 20,) and 
his mother Salome not only ministered to the Lord of her 
substance during his life, but joined with other women in 
the purchase of spices, for the purpose of embalming his 
body after his crucifixion. It also appears that John re- 
ceived Mary, the mother of Jesus, into his house at Jeru- 
salem ; (John xix. 27.) His having a house in the capital, 
as well as a residence at Bethsaida, and his acquaintance with 
the high-priest, (xviii. 15,) together with the circumstances 
previously mentioned, show that the family of John possessed 
some substance and distinction. 

After the ascension, John abode at Jerusalem, where 
(about A. D. 52) Paul met him when on his third journey. 
We have no means of ascertaining when this apostle left 
the Hebrew capital ; but there can be no doubt that he lived 



184 ELEMENTS OF DIVINITY. 

to a great age, and spent the latter part of his life in Asia 
Minor, principally at Ephesus. The uniform tradition of 
Christian antiquity reports that John, after enduring severe 
persecution, was banished to Patmos, one of the Sporadic 
Isles in the iEgean sea. Principally because it has been 
found impossible to ascertain the time and circumstances 
of this exile, many modern critics have doubted its occur- 
rence. But when it is considered that this ancient tradition 
is supported by the distinct testimony of the book of Revela- 
tion, (chap. i. 9,) believers in Holy Scripture will not 
hesitate to admit the fact of the apostle's banishment, al- 
though unable to discover by whom it was commanded, or 
when it took place. The best information which we can 
obtain on these subjects will be given when we come to con- 
sider the Apocalypse. 

Various theories have been propounded respecting the 
object and design which the apostle had in writing this Gos- 
pel. A large class of critics have supposed his design to 
have been polemical, or controversial; in other words, that 
John, having lived long enough to witness the rise and pro- 
gress of many errors and heresies in the Church, wrote his 
Gospel for the purpose of condemning them, and of asserting 
the truth by which they were opposed. If we had no other 
reply to make to this notion, it would be sufficient to point 
out the diversity which obtains among those who maintain it, 
as to the errors or heresies here combated. Some think it 
was levelled against the tenets of the Ebionites, or Juclaizing 
Christians; others, that it'was specially directed against the 
Gnostics, or Cerinthus, the chief of them, whose teaching 
invalidated the doctrine of the Divine Sonship, by maintain- 
ing that the Supreme God generated an only-begotten son, 
Monogencs, and that this produced an inferior spiritual 
being, Logos, or the Word; that Christ was a still lower 
spiritual existence, or seon ; and that it was this Christ which 
became united with Jesus at his baptism, who before was a 
mere man, and the natural son of Joseph and Mary, but of 
illustrious sanctity of life, and that, when Jesus entered on 
his course of suffering, the Christ ascended to heaven, and 
left the mere humanity of Jesus to die. Others refer to 
various other early errors which they imagine this Gospel 



THE NEW TESTAMENT BOOKS. 185 

was written mainly to refute; whilst many regard it as a 
kind of supplementary Gospel, designed to supply what had 
been omitted by the then preceding evangelists. 

I regard all this, when exhibited as the object of the 
apostle, as fanciful and unsound. There can be no doubt 
that he has accurately and honestly set forth his purpose and 
design in the following important and explicit passage : 
" These are written, that ye might believe that Jesus is tho 
Christ, the Son of God; and that believing ye might have 
life through his name;" (chap. xx. 31.) This great and 
grand purpose led the apostle to the composition of this por- 
tion of Scripture. To place before the mind of the reader 
such an account of the life, actions, miracles, discourses, suf- 
ferings, death, and resurrection of the Saviour, as should 
prove him to be the long-promised Messiah, the Son of God, 
and lead to such a hearty reception of him in that character, 
as should make the recipient alive from the dead in him — 
this w T as the apostle's purpose. But, then, in doing this, he 
might, and certainly did, direct his mind to prevailing errors, 
and deliver truth eminently adapted to check their progress, 
and counteract their influence. He might also dwell, with 
especial care and fulness, on those actions and discourses of 
the Saviour which were either omitted, or but briefly re- 
corded, by the other evangelists. The references to existing 
heresy, and its refutation, will be noticed when we come to 
consider the contents of this Gospel ; but the apparent con- 
tradictions and disagreements which are supposed to have 
been found between the statements of John and of the other 
evangelists shall now be considered in order. 

The first of these refers to the last passover recorded in the 
Gospels. Matthew, (xxvi. 17-20,) Mark, (xiv. 12,) and 
Luke, (xxii. 7,) all agree that the Thursday which preceded 
the crucifixion of Christ was the day on which the Jews 
killed the passover; that the disciples, under the direction 
of Christ, prepared it for him ; and that he with them supped 
on it in the evening. Yet John says that on the Friday 
morning, the Jews "went not into the judgment-hall, lest 
they should be defiled; but that they might eat the pass- 
over;" (chap, xviii. 28;) words which have been understood 
to teach, that the passover was to be killed and eaten on that 



186 ELEMENTS OF DIVINITY. 

day. Various theories have been devised for the purpose of 
solving this difficulty. Some have supposed that our Saviour 
on the Thursday instituted the Lord's Supper, after partak- 
ing of an ordinary evening meal with his disciples. Others, 
and Dr. Adam Clarke among the number, believe that 
Christ, on the evening of Thursday, ate the passover, and 
that, according to Jewish computation, it was on the same 
day, but not in the same hour, when it w T as eaten by the 
Jews ; their day beginning in the evening at sunset, and 
Jesus having eaten his passover the Thursday evening after 
that time, and they on the Friday afternoon. So that at the 
same hour that the Jewish public generally were shedding 
the blood of their paschal lambs, " Christ our passover was 
sacrificed for us." This would be an interesting solution of 
the difficulty, if it could be received. Not to mention other 
notions, yet more unsatisfactory, it will be sufficient to show 
the fallacy of these. That Christ did partake of the pass- 
over, and not of an ordinary meal, is evident from the entire 
tenor of the accounts given by Matthew, Mark, and Luke, 
and especially from the fact that these arrangements for the 
preparation of the passover were not made by the special 
command of Jesus, but at the suggestion of the disciples ; 
and we are told that what they purposed was done; for 
"they made ready the passover." Matt. xxvi. 19. Nor is 
there more weight in the opinion that Christ ate this sacred 
feast at a different time from the Jewish people ; for, as the 
provision was made on the motion of the disciples, they 
would, of course, make it at the proper, usual, and orthodox 
time. Besides, according to the Jewish custom, the passover 
was eaten after sunset ; and, consequently, neither the Saviour 
nor the Jews could have taken it at the regular time, and on 
the same day. But it may be asked, " How, then, is the 
statement of John to be reconciled to those of the other evan- 
gelists V We think very easily. The passover proper was 
called by the later Jews "the passover of the lamb;" this 
was followed on the next day by what was distinguished as 
"the passover of sheep and bullocks." Deut. xvi. 2 : Num. 
xxviii. 17-19. This latter is clearly referred to when the 
celebration w T as revived by King Josiah. 2 Chron. xxxv. 
1-16. It was this, therefore, of which John speaks; allud- 



THE NEW TESTAMENT BOOKS. 187 

ing, not to the paschal lamb, but to the passover sacrifice and 
feast, which took place on the following day.* 

Another important discrepancy between John and the 
other evangelists respects the account of Jesus just before 
he was apprehended ; the conduct of Christ in delivering up 
a prayer full of sublimity and confidence just before he went 
down to G-ethsemane as given by John, being regarded as 
incompatible with the description of the mental agony which 
he endured in that garden, as recorded by the other evangel- 
ists, but respecting which John is quite silent. It appears 
to me that this objection arises out of very low and unworthy 
views of the Saviour's Divine character. Let the reader 
begin to read Christ's great sacrificial prayer; (John xvii. 
1-12 ;) then pass on to his supplication for unity ; (verses 
13—26;) and proceed with the account of his future conduct 
and warning to Peter; (Matt. xxvi. 30-35: Mark xiv. 26- 
-31: Luke xxii. 39: John xviii. 1;) and then peruse the 
account of his agony ; (Matt. xxvi. 36-46 : Mark xiv. 32- 
42 : Luke xxii. 40-46 ;) and I am bold to assert that no- 
thing will present itself to the mind but a regular series of 
consistent action and utterance, worthy of the Divine Im- 
manuel, the world's Redeemer. 

A third objection has been taken to the striking difference 
which is found between the addresses of Christ, as delivered 
by the other evangelists, when compared with them as re- 
ported by John. On this point, it is only necessary to 
observe, that as no contradiction can be alleged, it is only 
difference of manner which we have to investigate ; and care- 
ful inquiry will soon convince any person, that, whilst the 
other evangelists carefully collected the parables, brief say- 
ings, and short weighty sentences, which fell from the lips 
of the Saviour, John generally confines his reports to his 
more lengthened addresses, and that he gives these in a 
manner peculiarly his own. 

Much has been said respecting the peculiarities of this 
evangelist; and these have been, by an eminent living critic, 
resolved into the following doctrines : 1 . That of the mystical 

* See Godwin's "Moses and Aaron," lib. iii. ; and Watson's "Ex- 
position." Matt. xxvi. 17. [But see Fairbairn's " Hcrmencutical 
Manual." — Ed.] 



188 ELEMENTS OE DIVINITY. 

relation of the Son to the Father. 2. That of the mystical 
relation of the Redeemer to believers. 3. The announce- 
ment of the Holy Ghost as the Comforter. 4. The peculiar 
importance ascribed to love. Now, if these be considered by 
an enlightened Christian, it will appear that they are evi- 
dences of a clear perception of the most profound sublimities 
of the scheme of redemption, rather than what can be pro- 
perly called literary or doctrinal peculiarities. These will 
all, when thus regarded, appear to be great spiritual realities, 
far removed from the mere surface of external law, but deeply 
inwrought into the economy of grace. These, therefore, 
instead of appearing as difficulties, or casting any doubt on 
the Gospel in which they are found, are rather precisely 
what might be expected to appear, in revelations of Divine 
truth coming to the Church through the best beloved dis- 
ciple of Jesus, after he had lived long in the experience of 
sanctifying grace, and had fully witnessed the progress of 
gospel truth in the world. 

I now proceed to furnish a brief analysis of the contents 
of this book. These may be divided into three parts. 

The first part consists of an introduction, composed of doc- 
trinal propositions, asserting great elements of Divine truth, 
in opposition to errors then existing and prevalent; (chap. i. 
1-18.) 

1. Besides asserting a plurality of persons in the Deity by 
the terms, "The Word was with God, and the Word was 
God," this passage shows that the Word, or Logos, was not 
an inferior spiritual existence, but really and truly a Divine 
Person ; thus contradicting the essential dictum of Cerinthus; 
(chap. i. 1.) 

2. That the Logos and Demiurgus were not two, but one 
and the same Divine Person, inasmuch as the world was 
made by the Word; (verses 3, 10.) 

3. That life and light are not separate and distinct spirits, 
as Cerinthus taught, but the same with the Logos ; (verses 
4, 7-9, 17 ;) and therefore that the Logos, light, and life are 
not distinct spiritual beings or aeons, but one and the same 
Divine Person. 

4. That the Divine Person incarnated in the humanity of 
Jesus, was Christ, and the only-begotten One; consequently, 



THE NEW TESTAMENT BOOKS. 189 

that the former is not separate from and inferior to the latter, 
but the same ; and that this Christ is the same with the 
Word; (verse 14.) 

5. That no spiritual being under the name of "light" 
entered John the Baptist, to give him a knowledge of the 
Divine will, as Cerinthus had taught; but that, on the con- 
trary, he was a mere man, and therefore infinitely inferior to 
Christ; (verses 6-9, 15.) 

6. That the God of the Jews was not an inferior divinity, 
but the Lord Christ, who is truly Divine; (verse 11.) 

The second part contains a detailed proof of these doc- 
trines, in an historical record of the life, discourses, and 
actions of Christ; (chap. i. 19-xx. 29.) These, as given 
in this Gospel, may be conveniently exhibited in the follow- m 
ing sections : 

1. John the Baptist confesses his inferiority to Christ; 
points him out to his disciples as the Lamb of God ; they 
follow him, and confess him to be the Christ, and are con- 
firmed in their faith by the miracle at Cana ; (chap. i. 19— 
ii. 11.) 

2. Jesus purges the temple, reveals his true character to 
Nicodemus, and shows the design of his coming, and the 
necessity of believing on him; (chap. ii. 12— iii. 21.) 

3. John the Baptist's further testimony to the Messiah- 
ship of Christ; (chap. iii. 22-36.) 

4. Jesus reveals himself as the Messiah to the Samari- 
tans) and foretells the abolition of the Mosaical worship ; 
(chap. iv. 1-42.) 

5. Christ further demonstrates his true character in Gali- 
lee by the cure of the nobleman's son; (verses 43-54.) 

6. Jesus exhibits further miraculous proofs of his Messiah- 
ship ; (chap, v.) 

7. Jesus miraculously feeds five thousand, walks on the 
sea, and avows himself to be the bread of life, and the life of 
the world ; (chap, vi.) 

8. Jesus reproves the ambition of his brethren, and at the 
feast of tabernacles teaches the people, and promises the 
effusion of the Holy Ghost on those who believed in him; 
(chap, vii.) 

9. A woman taken in adultery being brought to Jesus, he 



190 ELEMENTS OF DIVINITY. 

makes it an occasion of a powerful appeal to the consciences 
of the people; (chap. viii. 1-11.) 

10. Jesus declares himself to be the light of the world, 
proves the Jews to be unworthy of being regarded as the 
children of Abraham, and declares himself to have existed 
prior to Abraham; (verses 12-59.) 

11. Jesus shows himself to be the light of the world, by 
giving sight to a man who had been born blind : the Jews, 
cavilling at this cure, are confounded by the poor man ; to 
whom Jesus afterward declared himself, and pronounces con- 
demnation on the Jews for their obstinate unbelief; (chap, ix.) 

12. Jesus exhibits his character, sacrifice, and mission, by 
the parable of the office and duties of a shepherd ; (chap, x.) 

13. The story of Lazarus and his miraculous resurrection; 
(chap. xi. 1-44.) 

14. A short account of the different effects which this 
miracle produced on the minds of the Jews; (chap. xi. 45- 
xii. 11.) 

15. Christ's triumphal entry into Jerusalem ; he teaches 
the people; (chap. xii. 12-50.) 

16. Christ washes his disciples' feet, teaches them humi- 
lity, and gives them the new commandment; (chap, xiii.) 

17. By the figure of a vine and its branches, Christ teaches 
the necessity of a living union with himself, and proceeds, in 
a long discourse, to promise the gift of the Holy Grhost, and 
to enforce the duty of mutual affection; (chap, xiv.— xvi.) 

18. Christ's sacrificial prayer ; (chap, xvii.) 

19. A detailed account of the passion, sufferings, death, 
and resurrection of Christ; (chap, xviii.-xx. 29.) This is 
amply sufficient to show that Jesus did not die as a mere 
man, and that he did truly rise from the dead. 

The third part contains an account of the writer of this 
Gospel, and of his design in its composition; (chap, xx 
30-xxi.) 

As I have previously hinted, the careful reader will find 
that John has altogether omitted all notice of some very in- 
teresting and important events in our Lord's history, such as 
his nativity, baptism by John, temptation in the wilderness, 
the calling and names of the twelve apostles, his sending 
them forth to preach, during his life, his parables, etc. But 



THE NEW TESTAMENT BOOKS. 191 

although these are unmentioned by him, they are fully re- 
corded in the other evangelists, while this apostle gives us a 
vast amount of most important information which they had 
omitted : so that we have ample reason for praising the Lord 
for the full and complete account which these several books 
afford respecting the life, teaching, and actions of our blessed. 
Redeemer. 

The i^CTS of the Apostles is the last of the historical 
books of the New Testament, and follows in beautiful se- 
quence the several Gospel narratives. They having supplied 
all the necessary information respecting the life, teaching, 
miracles, death, resurrection, and ascension of our Lord, 
the Book of the Acts comes to tell us of the wonderful 
establishment of the kingdom of God in the earth by the 
effusion of the Holy Ghost, and the successive triumphs of a 
preached gospel in the world. To this important portion of 
New Testament Scripture I now direct your attention. 

The author of this book was unquestionably Luke the 
evangelist. This is manifest from the first verse, taken in 
connection with the introduction to Luke's Gospel; the 
Theophilus mentioned in both clearly identifying the books 
as having proceeded from the same pen. The uniform testi- 
mony of antiquity fully corroborates this conclusion ; which 
is also supported by the general sameness of the style, and 
the fact that Luke is known to have had the means of obtain- 
ing the information here recorded. 

The design of Luke in writing the Acts of the Apostles 
has occasioned much discussion. Was it, for instance, as 
some have alleged, his purpose to write an ecclesiastical his- 
tory of the first age of Christianity ? It has, indeed, been 
generally considered that Luke, having in his Gospel given a 
history of the life of Christ, intended to follow it up by sup- 
plying in the Acts a narrative of the establishment and early 
progress of the Christian religion in the world. I mention 
this prevalent and popular opinion for the purpose of caution- 
ing you against the reception of it. It is certain that this 
could not have been the design of Luke, from the very par- 
tial and limited view which his narrative gives of the state 
of things in the Church generally during the period through 
which it extends. Nor can we even receive this book as an 



192 ELEMENTS OP DIVINITY. 

official history of the apostles Peter and Paul ; for there are 
many important particulars relating to them of which it 
takes no notice. Compare 2 Cor. ix. : Gal. i. 17; ii. 11: 
1 Peter v. 18. Affected by these difficulties, some writers 
have thought that no particular design should be ascribed to 
the evangelist. But probably the following passage from the 
pen of an eminent scholar affords the soundest view of this 
subject: " Perhaps we should come still closer to the truth 
if we were to say, that the design of Luke in writing the 
Acts was to supply, by select and suitable instances, an illus- 
tration of the power and working of that religion which 
Jesus had died to establish. In his Gospel he had pre- 
sented to his readers an exhibition of Christianity as em- 
bodied in the person, character, and works of its great 
Founder; and having followed him in his narration until he 
was taken up out of the sight of his disciples into heaven, 
this second work was written to show how his religion ope- 
rated when committed to the hands of those by whom it was 
to be announced to all nations, beginning; at Jerusalem. In 
this point of view the recitals in this book present a theme 
that is practically interesting to Christians in all ages of the 
Church, and all places of the world; for they exhibit to us 
what influences guided the actions of those who laid the 
foundations of the Church, and to whose authority all its 
members must defer ; what courses they adopted for the ex- 
tension of the Church ; what ordinances they appointed to be 
observed by those Christians who, under their auspices, asso- 
ciated together for mutual edification ; and what difficulties, 
privations, and trials were to be expected by those who 
should zealously exert themselves for the triumph of Christi 
anity. We are thus taught, not by dogmatical statement, 
but by instructive narrative, under what sanctions Christi- 
anity appears in our world, what blessings she offers to men, 
and by what means her influence is most extensively to be 
promoted, and the blessings she offers to be most widely and 
most fully enjoyed."* 

If we w T ere here to close our reference to the events con- 
tained in this book, it would be incumbent on us to ascertain 
as clearly as possible their chronology; a most important and 



* The Rev. W. L. Alexander, M.A. 



THE NEW TESTAMENT BOOKS. 193 

not a very easy task. But this will be deferred to the lec- 
ture in which we shall consider the history of the primitive 
Church. We therefore pass cm to a review of the contents 
of this portion of holy writ. These may be divided into 
two parts : the first, in which Peter is the principal agent in 
the foundation and establishment of the Church; (chap, 
i.-xii. ;) and the second, where the evaugelical Labors and 
successes of Paul are the main subjects; (xiii.-xxviii.) 
But it does not appear desirable to adopt such a mode 
of arrangement, as Holy Scripture never makes human action 
so prominent as to justify it. I shall, therefore, prefer the 
division of this book into three parts. 

The first part describes the rise and progress of the Christ- 
ian Church in Judea, from the ascension of Christ to the first 
Jewish persecution; (chap, i.-viii.) 

This includes the events which immediately preceded and 
followed the ascension; (chap. i. ;) the descent of the Holy 
Ghost on the day of Pentecost, and Peter's sermon ; (ii. ;) 
an account of the miraculous cure of the lame man by Peter 
and John; Peter's discourse on that occasion; the events 
which resulted from this conduct; (iii., iv. ;) the death of 
Ananias and Sapphira; miracles of the apostles ; the Jewish 
council confounded by their answers ; the apostles scourged 
and dismissed; (v.;) deacons appointed; the speech and 
martyrdom of Stephen ; the first Jewish persecution ; (vi.— 
viii. 4.) 

The second part contains principally those transactions 
which occurred beyond the city of Jerusalem, and which 
were mainly directed to prepare the way for the general dif- 
fusion of the gospel; (chap. viii. 5-xii.) 

We have here the planting of the Church in Samaria by 
the ministry of Philip, the deacon; (chap. viii. 5-25;) the 
conversion of the Ethiopian eunuch ; (verses 26-40 ;) the 
conversion, baptism, and preaching of Paul; (ix. 1-31;) 
miracles performed by Peter, and the conversion of Cornelius 
and his family, the first Gentile converts; (ix. 32-xi. 18;) 
the Gentile Church at Antioch founded; (xi. 19-30;) the 
Apostle James put to death by Herod Agrippa, who miserably 
dies ; (chap, xii.) 

The third part details the missionary operations undertaken 
9 



194 ELEMENTS OF DIVINITY. 

for the conversion of the more remote Gentiles, principally by 
Paul and his associates; (chap, xiii.-xxviii.) 

This part contains an account of the planting of Christian 
Churches in Cj^prus, Perga in Pamphylia, Antioch in Pisidia, 
Iconium, Lystra, and Derbe ; the return of Paul to Antioch ; 
(chaps, xiii., xiv. ;) the question concerning the obligation of 
Gentile converts to be circumcised and observe the ritual law, 
discussed by the apostles and elders at Jerusalem ; their letter 
to the Churches on this subject; (xv. 1-35;) Paul leaves 
Antioch a second time ; he preaches the gospel to the 
Churches which he had previously founded, thence passes 
into other countries; at Philippi the apostle and his com- 
panion are beaten and imprisoned; the jailer and his family 
converted ; (xv. 36-41 ; xvi. ;) Paul and his associates labor 
in Thessalonica, Berea, and Athens; his masterly address on 
Mars' Hill; (xvii. ;) Paul journeys to Corinth, and thence to 
Antioch ; (xviii. 1-22 ;) Paul departs from Antioch the third 
time; he preaches at Ephesus ; its results; (xviii. 23-xix. ;) 
the ministry of Paul in Greece and Asia Minor, and his jour- 
ney to Jerusalem; (xx. ;) the persecution of Paul at Jeru- 
salem ; he is sent a prisoner to Caesarea ; (xxi.-xxiii. 30 ;) 
Paul at Caesarea is tried before Felix ; appeals to Caesar ; his 
defence before Agrippa; (xxiii. 31— xxvi. ;) narrative of 
Paul's voyage from Caesarea; his shipwreck at Malta; his 
voyage to Italy, and journey to Rome, where he preaches the 
gospel to the Jews, and resides for two years; (xxvii., 
xxviii.) 

From this brief analysis of this second treatise of Luke on 
evangelical history, it will be seen that the title given to it in 
our eanorr is at once too comprehensive and too narrow. It 
is too comprehensive; for the book does not contain an 
account of the actions of all the apostles. So far from this, 
it scarcely mentions the doings of any of them, except Peter 
and Paul. At the same time the phrase used as a title is too 
limited in sense; for we have here much important and 
interesting information respecting the ministry, labors, and 
sufferings of several who were not numbered with the apos- 
tles ; such as Stephen, Philip, Silas, and others. 

This book closes the historical portion of the New Testa- 
ment; and a careful perusal of the Acts of the Apostles, in 



THE NEW TESTAMENT BOOKS. 195 

connection with the four Gospels, cannot be too earnestly 
recommended to the Christian student. Here, in fact, are 
seen, in living and mighty operation, all those great prin- 
ciples which comprise the gospel system of salvation. Here, 
too, are seen, although in some instances in a latent and in- 
cipient state, most of those great errors which arose, in after 
years, to adulterate the truth, and pervert the way of the 
Lord. Let us, then, so study these pages of Divine truth, 
that we may not be led astray by any guile or tempting influ- 
ence ; but be steadfast, unmovable, always abounding in the 
work of the Lord. 

We now come to the epistolary or doctrinal part of the 
New Testament. This approximates more closely in cha- 
racter to the Book of Psalms than to any other portion of 
holy writ ; for it not only affords a rich revelation of 
Divine truth, but presents this in the living experience of the 
people of God. This is a very important consideration. In 
the historical part of the New Testament we have a full 
enumeration of the facts which form the foundation of our 
faith. Here we come to ascertain that doctrinal truth which 
all these combined to teach ; and we have it not only in law, 
precept, admonition, and promise, but also wrought up into 
actual life, giving a character to the conduct, a new tone to 
the feelings, desires, and purposes of the mind, and kindling 
in the soul a new and divine life, of which Christ is the soul 
and the centre. 

The far larger proportion of these epistles comes to us from 
the pen of the Apostle Paul. And no more suitable instru- 
ment could possibly have been charged with this important 
duty. He was a man of mighty intellect and great genius, 
with a brilliant imagination and intense feelings; and his 
acquired abilities were commensurate with his natural powers. 
A thorough proficient in all Hebrew learning, and a devout 
observer of the Mosaic law, he was equally versed in Gentile 
literature, and stood, according to the opinion of the great 
Longinus, high among the most celebrated orators of Greece. 
To these endowments the apostle added a rich experience of 
gospel salvation, an unquenchable desire for the conversion 
of mankind, and a boundless zeal for the honor and glory of 
his God. With these powers, this divinely taught apostle, 



196 ELEMENTS OP DIVINITY. 

after having ministered the gospel through many countries, 
availed himself of every suitable opportunity to supplement 
his preaching labors, by writing letters of advice, instruction, 
and admonition to the Churches to whom he had ministered, 
or who had otherwise a claim on his kind attention, or to 
individuals similarly circumstanced. In these Epistles we 
have a rich fund of doctrinal and experimental gospel 
truth. 

The first of the Pauline Epistles, according to the order of 
the canon, is that addressed to tre Romans. It was written 
to the Christian converts at Rome. We do not know when, 
or by whom, this Church was founded ; but it seems suffi- 
ciently clear that it had not up to this time enjoyed the privi- 
lege of a resident apostolic ministry. For the apostle longed 
to see them, that he might " impart unto" them "some 
spiritual gift;" which he would scarcely have said, if any 
other apostle had been with them. It is, of course, well 
known that this question affects the basis upon which the ex- 
clusive claims of the P^oacy are made to rest — namely, on 
the fact that Peter was Bishop of Home, and bequeathed his 
powers to his successors in pc7pa£nity. This deserves at- 
tention, although our notice must be brief. 

It is alleged, then, that Peter not only lived at Rome, but 
was bishop of that city for twenty-five years. Let us see 
how this agrees with facts distinctly recorded by the apostles. 
We have already seen, from the language of Paul, that it is 
not probable that any apostle had ministered in Rome when 
he wrote this Epistle, A. D. 58. Peter was at the Council 
of Jerusalem in the twelfth year of the Emperor Claudius, 
A. D. 49. Acts xv. Luke, when speaking of Paul's coming 
to Rome, A. D. 57, although he mentions brethren going to 
meet him, makes no reference to Peter, which he certainly 
would have done, if the apostle had been in the city. In all 
the epistles written by Paul from Rome, although he sends 
the salutations of many, he never mentions Peter. Lastly, 
when Paul was with Peter in Jerusalem, it was mutually 
agreed that the former should devote himself to the Gen- 
tiles, and the Litter to the Jews ; and we have not the slight- 
est proof that they departed from this arrangement; for, 
when Peter was at Ant-loch, the Jews ar^ear to have en- 



THE NEW TESTAMENT BOOKS. 197 

his principal attention. It seems, therefore, sufficiently clear 
that Peter never went to Koine. 

It appears to have been the apostle's object in this Epistle 
to set forth the great essential truths of the gospel in their 
perfect suitability to the circumstances of the guilty and de- 
praved nature of fallen man, and, as will be seen from the 
analysis of its contents, specially adapted to the different cir- 
cumstances of the parties addressed — namely, converted 
Hebrews, imbued with all the prejudices peculiar to the 
nation, and awakened Gentiles still in some measure under 
the influence of former errors. 

The Epistle to the Eomans may be divided into four parts — 
the introduction , doctrines, admonitions, conclusion. 

The introduction is remarkable for vigor and comprehen- 
siveness. The first sentence extends over seven verses, every 
member of which conveys a distinct and important sense ; 
(chap. i. 1-15.) 

The second part is doctrinal, and may be regarded as com- 
prising two sections. 

1. The first opens with a declaration of the power and 
extent of the gospel; (chap. i. 16, 17;) this salvation is not 
to be attained by works, in the case of the Gentiles; (verses 
18-32 ;) nor in that of the Jews ; (ii., iii. 1-18 ;) conse- 
quently, both are under the guilt and power of sin ; (iii. 19, 
20;) but salvation is attainable by faith; justification being 
by it alone; (verses 21-31;) as is seen by the case of Abra- 
ham, and from the language of David ; (iv.) The apostle 
then proceeds to explain, illustrate, and apply this doctrine, 
showing the fruits of justification; (v. 1-5;) its procuring 
cause, (verses 6-11,) and its necessity; (verses 12-14;) and 
further maintains that the grace of God through Christ more 
than counteracts the effects of Adam's sin; (verses 15-21.) 
The objection that this doctrine is unfavorable to holiness 
is then refuted ; (vi. 1-11 ;) and righteousness of life 
enjoined; (verses 12-23.) The apostle, having thus shown 
that the law cannot justify, and that those who are justified 
by faith are regenerated unto holiness of life, proceeds to 
prove that the law can no more regenerate than it can justify, 
by setting forth, in the case of an awakened sinner, its con- 
victing and condemning power; (vii. 1-24:) without the 
possibility of its procuring deliverance, which is to be obtained 



198 ELEMENTS OF DIVINITY. 

only by faith in Christ; (verse 25.) Then follows a rapid 
recital of the privileges of those who are thus justified by 
faith ; which clearly demonstrates that in the seventh chapter 
the apostle speaks of an awakened yet unregenerate person ; 
(viii. 1-16.) In a long argumentative parenthesis he proves 
that " the sufferings of the present time are not worthy to be 
compared with the glory which shall be revealed in us;" 
showing, in the exercise of patient hope by believers, one of 
the chief offices of the Holy Spirit in "making intercession 
for the saints according to the will of God •" (verses 18-27.) 
The true basis of election is next enunciated: those "who 
are the called according to the purpose of God/' and fore- 
known by him, "are predestinated to be conformed to the 
image of his Son ;" (verses 28-30.) He closes the chapter 
in a paragraph of great eloquence and power, in a number of 
beautiful inferences from a contemplation of the love of God, 
who spared not his own Son, but delivered him tip for us all; 
(verses 31-39.) 

2. The second section shows the equal privileges of Jewish 
and Christian believers, by a complete refutation of the ab- 
surd doctrines of election which then obtained. The Jews of 
that day taught that the promise of God to Abraham secured 
to his seed exclusively, not only possession of Canaan, but the 
spiritual blessing of being his Church and people. They 
even asserted that God was bound to fulfil these promises to 
every Jew, on the ground of his descent from Abraham, how- 
ever wicked or faithless ; and held that, if a prophet were 
inspired by God to predict evil to the Hebrews, he ought to 
resist the Divine will, and, like Moses, pray that his name 
might be blotted from the book of life. In opposition to 
these views, the apostle shows that God's rejection of a great 
part of the seed of Abraham was an undeniable fact ; (chap. 
ix. 6-13;) that God had not chosen the Jews to peculiar 
privilege on account of any goodness in them or their fathers; 
(verses 14-24 ;) that his acceptance of the Gentiles and re- 
jection of many of the Jews had been predicted both by 
Isaiah and Hosea; (verses 25-33;) that God had offered the 
Jews and Gentiles salvation on the same terms, although the 
Jews rejected it; (x. ;) that though the Israelites were re- 
jected for their obstinate unbelief, this was not extended to 
the whole race, there being a believing remnant among them; 



THE NEW TESTAMENT BOOKS. 199 

(xi. 1-20;) nor would this rejection be perpetual, inasmuch 
as a time will come when all Israel will believe and be saved; 
(verses 21-31 ;) and that, in the meantime, these dispensa- 
tions of grace displayed the Divine wisdom and love ; (verses 
32-36.) 

The third part contains the practical enforcement of these 
doctrines ; the apostle exhorting those to whom he wrote, to 
dedicate themselves to God, and to live as members of the 
body of Christ; (chap. xii. 1-8 ;) to cultivate Christian love; 
(verses 9-21;) to obey the ruling authorities; (xiii. 1-7;) 
to exercise mutual affection; (verses 8-14;) the manner in 
which those strong in faith should conduct themselves toward 
those who are weak; (xiv., xv. 1-12.) 

The fourth part is the conclusion of the Epistle ; (chap. xv. 
13-xvi.) 

The First Epistle to the Corinthians will next in 
order engage our attention. The Church in this city was 
planted by Paul, he having ministered one year and six 
months there, between the years A. D. 51 and 53. The 
Corinthian Christians were partly Hebrews, but principally 
converted Gentiles. When Paul left Corinth he was fol- 
lowed by Apollos : Aquila and Sosthenes were also ministers 
of eminence to this people. It seems that soon after Paul 
had departed, the peace of this Christian society was greatly 
disturbed by the efforts of false teachers, who, boasting of 
their eloquence, wisdom, and knowledge of Christian liberty, 
greatly undermined the credit and influence of the apostle. 
The effect of this was to create parties in the Corinthian 
Church. The -Hebrews contended earnestly for the observ- 
ance of all Jewish ordinances, the Gentiles frequently ate 
animal food which had been parts of the victims offered in 
sacrifice to idols, (which the Jewish converts condemned,) 
and in some instances indulged in licentious practices, one 
of the members of the Church having actually married his 
step-mother. In other respects great disorders had been 
introduced ; and the apostle wrote this letter for the pur- 
pose of calling back his children in the gospel to truth and 
propriety. The scope and design of the apostle were in 
precise accordance with the necessities of the case : to remedy 
existing disorders, and to give answers to the questions which 



200 ELEMENTS OF DIVINITY. 

had been sent to him. It accordingly consists of three parts, 
including the introduction and conclusion. 

In the first part, or introduction, the apostle expresses his 
satisfaction at the good qualities and important gifts which 
he knew them to have received; (chap. i. 1-9.) 

The second part contains various important admonitions 
and doctrinal advices, which may be noticed in two sections. 

1. The first consists mainly of reproofs on account of exist- 
ing corruptions and abuses. The apostle opens this part 
with a condemnation of their divisions, and defends himself 
against the insidious misrepresentations which had been 
circulated against him ; (chap. i. 10— iv. ;) he then severely 
rebukes them for not putting away the incestuous person 
from their communion; (v.;) their covetous and litigious 
dispositions, which led them to prosecute each other in hea- 
then courts, is next condemned; (vi. 1-9;) a strong and 
earnest protest follows against the sin of fornication, to which, 
in their carnal state, the Corinthians had been greatly 
addicted; (verses 10-20.) 

2. The second section contains replies to inquiries which 
the Corinthians had propounded to the apostle. This begins 
with advices concerning matrimony; showing that Chris- 
tianity leaves men under the same civil obligations as they 
were subject to previously; (chap, vii.;) the lawfulness of 
eating the flesh of animals offered to idols discussed; (viii.— 
x.;) Paul then gives directions as to occasional ministrations, 
and especially regarding what was suitable as to the sexes; 
(xi. 2-16;) the irregularities practiced in the celebration of 
the Lord's Supper reproved^ (verses 17-34;) instructions 
respecting spiritual gifts ; (xii.-xiv. ;) the certainty of a 
future resurrection is then convincingly set forth at length; 

The third part contains the conclusion, in which Paul 
gives directions respecting the contributions to be made for 
the poor disciples at Jerusalem, promises an early visit, and 
closes with various salutations ; (chap, xvi.) 

The Second Epistle to the Corinthians was, as its 
title imports, sent to the asme church : its design was to 
account for the apostle's not having visited them, as he had 
intimated his intention of doing, and to carry out his earnest 



THE NEW TESTAMENT BOOKS. 201 

desire for their spiritual improvement by adding such further 
admonitions and instructions as their case required. This 
Epistle consists of three parts. 

The first part is a brief introduction; (chap. i. 1, 2.) 
The second contains the substance of the Epistle, which 
is given in a kind of apologetic discourse ; in which he first 
defends himself from the imputations which had been evi- 
dently put forth to his disparagement by false teachers. He 
does this by uttering, in a simple and forceful manner, the 
feelings of his heart respecting his personal fortunes, pur- 
poses, feelings, and desires, especially during the interval 
between his First Epistle and the present, alluding to the 
account which he had received of them from Titus, and 
showing that he had not acted from worldly interest, but 
from a true love for them, and a deep concern for their spirit- 
ual welfare; (chap. i. 3-vii.;) the apostle then, digressing 
from his principal subject, exhorts them to make a liberal 
contribution for their poor brethren in Judea ; (viii., ix. ;) 
resuming his apology, he further justifies himself, asserts his 
apostolic power and character, exposes the false apostles who 
had attempted to undermine his authority, and shows his own 
merits, not out of vainglory, but for their good; (x.— xiii. 10.) 
The third part is the conclusion; (chap. xiii. 11-14.) 
Scarcely any thing can afford a finer exhibition of the true 
spiritual character of the gospel Church than is seen in this 
Epistle. Here was a great injustice done to an apostle of 
Christ. How, in such circumstances, does he demean him- 
self? Does he seek to counteract the influence of his de- 
tractors by making a rival party, or by canvassing for a majority 
of votes ? He does nothing of this kind. He insists on his 
apostolic position and authority, and appeals to the proofs 
which they had witnessed of his divinely given endowments. 
Full of this godly assurance, he does not quail before the 
power of his enemies, but boldly denounces them as ministers 
of Satan, and threatens them with terrible judgments; con- 
tent to leave this protest to work its way on the conscience 
of the Corinthian church under the influence of the Holy 
Ghost, We are not minutely acquainted with the result, but 
we know that Paul visited Corinth afterward, and was the 
bearer of their benefactions to Jerusalem. Rom. xv. 26; 
xvi. 22, 23. There can, therefore, be little doubt that bis 
9* 



202 ELEMENTS OF DIVINITY. 

appeal had its desired effect; for we hear no more of the 
false teachers ; but when, a few years afterward, Clement 
wrote his epistle to the Church, Paul's name and authority 
appear to have been deeply and universally reverenced by 
the Corinthian Christians. 

The Epistle to the Galatians was written to the 
descendants of a tribe of Gauls who had formerly invaded 
Greece, and ultimately settled in a large and wealthy province 
of Asia Minor. Christianity had first been preached to this 
people also by Paul himself; who appears to have visited 
them more than once before this letter was written, although 
it is considered as the first of the canonical epistles, when 
regarded in the order of time. 

The churches of Galatia, like most others of that day, were 
composed of Jewish and Gentile converts. The great dif- 
ference in their previous opinions, habits, and religious views 
was very likely to produce disunion and division, unless a 
deep sanctification of spirit was constantly realized and main- 
tained. These elements of disorder, however, were not left 
to their own unaided energy. In Galatia, as in some other 
places, a Judaizing teacher had either been introduced or 
had arisen, who had successfully exerted himself to subvert 
their faith. It seems that he had succeeded to a considerable 
extent, by representing Paul as inferior to the other apostles, 
especially Peter ; asserting that he was not divinely called, 
but had merely received his vocation from man ; and that the 
other apostles not only taught that Gentile converts should 
be circumcised and keep the law, but that Paul himself, on 
some occasions, allowed the same thing. The object of all 
this Judaizing was that the Gentile converts might be in- 
duced to submit to the Mosaic law ; and it was so successful, 
that some of the Galatian converts had actually submitted to 
circumcision. A knowledge of these things having reached 
Paul, he wrote this Epistle. Its scope and design, accord- 
ingly, are to assert his apostolic character and authority, and 
the doctrine which he taught, and to confirm the Galatian 
churches in the faith of Christ. This Epistle contains the 
introduction, the discussion of the subject, and the con- 
clusion. 

The introduction ; (chap. i. 1-5.) 



THE NEW TESTAMENT BOOKS. 203 

The discussion of the subject comprises four sections. 

1. The first is a vindication of the writer's proper apostle- 
ship ; in which he shows, by a series of facts, that he was not 
a missionary from Jerusalem, nor a disciple of the apostles, 
but that he had his commission immediately from the Lord 
Jesus Christ, and was consequently, as an apostle, not infe- 
rior even to Peter; (chap. i. 6-24; ii.) 

2. The apostle then goes on to show that justification is by 
faith in Christ, and not by the works of the law ; (chap. iii. 
1—18 ;) that the design of the law was not to justify, but to 
convince of sin, and to restrain from the commission of it; 
thus being adapted to prepare the way for a better righteous- 
ness, by leading sinners to Christ, that, being justified by 
faith in him, they might obtain the benefit of the promise ; 
(verses 19-24 :) such being the end and object of the law, 
the apostle infers that under the gospel we are freed from its 
observance; (verses 25-29 ;) ami illustrates his inference by 
the Divine treatment of the Hebrew Church, which was 
placed under the law as a father puts a minor under a 
guardian ; (iv. 1—7.) 

3. The apostle then shows the great weakness and folly of 
the Galatians in subjecting themselves to the law, which they 
did by submitting to circumcision, when they, by the same 
means, forfeited the covenant of grace; (chap. iv. 8-31; v. 

4. He further urges various instructions and advices, 
especially on the right use of Christian freedom ; (chap. v. 
10-26 ; vi. 1-10.) 

The conclusion contains a brief summary of the argument, 
closing with the apostolical benediction. 

Although the principal topic discussed in this Epistle is 
the same as that which is the prominent one in that, written 
to the Romans, there is ample reason for the difference which 
is obvious in our author's treatment of it in these letters. 
Here Paul is arguing only with the Hebrews; his discussion 
of the matter is therefore narrowed. When writing to the 
Romans, he discusses at large the subject of justification in 
reference to Jews and Gentiles; and consequently takes a 
much wider ran^e of argument. 

The Epistle to the G^phesians comes next in order 



20-1 ELEMENTS OF DIVINITY. 

This church was also planted by the ministry of Paul. On 
his first visit, lie preached there about three months. He 
returned, however, in the following year, and ministered with 
uncommon success : a numerous church was formed; malign 
arts were abandoned ; and magical books to a great amount 
burned. During three years the apostle continued his minis- 
try in this place ; and again, when on his last visit to Jeru- 
salem, he sent for the aiders of Ephesus to meet him at 
Miletus, where he took ^n affectionate leave of them as one 
that should u see them no more." 

The occasion which called forth this Epistle is the key to 
its scope and design. Paul, who was, at the time of writing 
this letter, a prisoner at Rome, seems to have felt some 
anxiety lest his being charged with pestilent conduct by the 
Jewish people would have an injurious effect on the minds 
of his Ephesian converts; but whilst thus apprehensive, he 
was gladdened by the intelligence that they stood firm in the 
faith. He accordingly wrote to establish them still further, 
by affording them more exalted views of the love of God, 
and the excellency of Christ, and to fortify their minds 
against the scandal of the cross. 

This Epistle contains two parts. 

The first is an exhibition of doctrine. After the salutation, 
(chap. i. 1, 2,) the apostle praises Gocl for the whole range of 
gospel blessing, (verses 3-14,) with thanksgiving and inter- 
cessory prayer ; (verses 15-23 ; ii. 1—10.) He then gives a 
detailed contrast of their former condition as heathens, with 
their present state as believers in Christ ; (verses 11-22 ;) 
and adds a prayer for their establishment ; (chap, iii.) 

The second part is a practical exhortation, and contains a 
general admonition to walk worthy of their high calling, 
keeping the unity of the Spiri^ and prizing his various 
gifts ; (chap. iv. 1-16 ;) and from the difference which the 
gospel of Christ has made in their condition, (verses 
17-24,) he further exhorts them to avoid particular evils ; 
(verses 25-31;) with an injunction to opposite virtues ; (v. 
1-21 ;) an earnest commendation of relative duties ; (verse 
22-vi. 9 ;) an exhortation to war the spiritual warfare ; (vi. 
10-20;) the conclusion ; (verses 21-24.) 

The Epistle t# Tin* Piiilippians now claims our atten- 



THE NEW TESTAMENT BOOKS 205 

tion. Here, also, Paul was the spiritual father of those to 
whom he wrote. This church, hearing he was a prisoner at 
Rome, did as they had done on two former occasions 
— they sent their minister Epaphrcditus to him with a 
present, lest in his captivity he might be reduced to want. 
The apostle took advantage of the return of this minister to 
send by him this Epistle. His design in this communication 
appears to have been, 1. To confirm them in the faith; 2. 
To encourage them to walk worthy of the gospel of Christ , 
3. To caution them against Judaizing teachers; and, 4. To 
testify his gratitude for their Christian kindness. 

1. The apostle, after a short introduction, (chap. i. 1, 2,) 
gives utterance to expressions of thanksgiving to God for the 
steadfastness of their faith, and prays for its continuance; 
and, lest they should be discouraged on account of his im- 
prisonment, he assures them that it had tended to the further- 
ance of the gospel; (verses 3-20.) 2. He then exhorts 
them, in a strain of most noble eloquence, to maintain a 
deportment worthy of the gospel. This is urged by the 
example of Christ; (i. 21-30; ii. 1-18;) after which he 
promises to send Timothy and Epaphroditus ; (verses 19-30.) 
3. The apostle then proceeds to caution them against Juda- 
izing teachers; (iii., iv. 1.) 4. Lastly, after some admoni- 
tions to particular persons, (iv. 2, 3,) and some general 
exhortations, (verses 4—7,) he proceeds to recommend virtue 
in the most extensive sense, referring to all the grounds on 
which it was urged by the philosophers of Greece; (verses 
8, 9 ;) and then gratefully acknowledges the benevolence of 
his friends, at the same time disclaiming all selfish, merce- 
nary feelings, assuring them that he had learned the happy 
art of contentment; (verses 10-18;) after this, he encour- 
ages them to expect a yet more abundant supply from their 
Heavenly Father ; and, with salutations and a solemn bene- 
diction, closes the letter; (verses 19-23.) 

We have now to consider the Epistle to the Colos 
sians. It is not known when or by whom the gospel was 
first preached to this people. That which occasioned the 
writing of this Epistle was the circumstance that the Colos- 
sians had experienced some difficulties, which induced them 
to send Epaphras to seek advice and counsel on their behalf 



206 ELEMENTS OF DIVINITY. 

from the apostle, who was at that time a prisoner at Rome 
About the same period he had also received a letter from the 
Laodiceans, who seem to have written to him respecting some 
false teachers who had appeared among them. Paul, there- 
fore, appears to have dealt with the whole case in this Epistle, 
perhaps on account of the similarity of the circumstances of 
the two churches; and directs that the Colossians would 
hand their letter to the Laodicean church, and ask them for 
a copy of that which they had written to the apostle, that 
they might fully understand his reply. 

There is a remarkable accordance between this Epistle and 
that written to the Ephesians; so much so, indeed, that the 
Rev. T. H. Home has given more than twenty passages 
which are identical in both letters. It will materially con- 
tribute to a correct understanding of these Scriptures to read 
them together, as in very many instances one will explain 
the other. The design of the apostle In this Epistle was 
evidently to show that all hope of man's redemption is centred 
in Christ, in whom alone is all fulness, perfection, and suffi- 
ciency; to caution against Judaizing errors on the one hand, 
and philosophical conceits on the other ; and to stimulate the 
Colossians to a temper and conduct worthy of their holy 
profession. 

The Epistle consists, like most of Paul's letters, of two 
parts ; the one doctrinal, the other practical. 

After a short introduction, (chap. i. 1, 2,) the Epistle 
opens with expressions of joy at the favorable report which 
their faith had obtained, followed by an assurance that he 
daily prayed for their further prosperity; (verses 3-14.) 
The dignity of Jesus in his creative acts, providential gov- 
ernment, and as Head of the Church, is then set forth; 
(verses 15-20.) Paul then repeats his joy on their 
account; and, under a consideration of the excellency and 
glory of Christ, declares the cheerfulness with which he suf- 
fered in his cause, and avers his earnest anxiety to fulfil his 
ministry in the most efficient manner; (i. 21-29; ii. 1-7.) 
The apostle thence proceeds to caution his readers against the 
vain philosophy and superstitious errors of the new teachers ; 
shows the superiority of Christ to angels, and warns Chris- 
tians against worshipping them. He censures the observance 
of Jewish Sabbaths and festivals, and dissuades from regard- 



THE NEW TESTAMENT BOOKS. 207 

ing these corrupt additions, and others which, many were 
endeavoring to introduce; (ii. 8-23.) The apostle then 
passes on to enforce practically relative duties ; (iii., iv. 
1-6;) after which follows the conclusion, in which moral 
matters of personal and private interest are introduced ; 
(verses 7-18.) 

The First Epistle to the Thessalonians now follows 
Christianity was introduced into Thessalonica by Paul, who 
formed a church here, composed of Hebrew and Gentile con- 
verts. Being obliged to fly from this scene of labor by violent, 
persecution, lie went to Berea, thence to Athens, and afterward 
to Corinth. Prevented by these journeys from returning to 
the Thessalonians, as he had intended, he wrote them this 
letter from Corinth; not from Athens, as the superscription 
states. The occasion of Paul's writing appears to have been 
the favorable account of the faith and practice of the Thes- 
salonians which he had received from Timothy. He accord- 
ingly wrote to incite them to continued steadfastness, lest 
they should be turned out of the way by Jewish persecution, 
and to enjoin constant progress in holy conversation and 
practice. 

In this Epistle occurs, 1. The inscription ; (chap. i. 1.) 
2. The apostle offers thanksgiving for the grace which God 
had bestowed upon the Thessalonians, and reminds them of 
the manner in which they had received the gospel from his 
ministry; (i. 2-10; ii. 16.) 3. He declares his desire to see 
them, his concern for their welfare, and prayer for them; 
(ii. 17-20 ; iii.) 4. He exhorts them to increasing holiness, 
brotherly love, and industry; (iv. 1-12.) 5. Then follow 
exhortations against excessive grief on account of those who 
had died in the faith; with admonitions as to the coming of 
Christ to judgment; (iv. 13-18; v. 11.) 6. The Epistle 
concludes with practical advices and instructions ; (v. 12-28.) 

The Second Epistle to the Thessalonians was written 
soon after the First, and appears to have been principally 
called forth by their misapprehension of the meaning of a 
part of the preceding Epistle; they having formed an opin- 
ion, from the language which Paul had employed, that the 
second advent of Christ, and the end of the world, were 



208 ELEMENTS OE DIVINITY. 

about to take place in that age. The apostle, having been 
informed of this error, wrote to correct the false impression, 
and took the opportunity thus afforded him of enjoining the 
observance of other Christian duties. 

This Epistle contains, 1. The inscription; (chap. i. 1, 2.) 
2. St. Paul's thanksgiving and prayer; (verses 3-12.) 3. 
The correction of their error respecting the day of judgment 
and the man of sin ; (ii.) 4. Then follow advices concerning 
prayer, with directions respecting the disorderly; (iii. 1-16.) 
5. The conclusion; (verses 17, 18.) 

This short Epistle is marked by great sublimity of sen- 
timent. 

The First Epistle to Timothy is, next in order, pre- 
sented to our notice. The devoted minister of Christ to 
whom this Epistle was addressed is one of the most inter- 
esting of the triumphs of grace recorded in the New Testa- 
ment. His father w T as a Greek, his mother a Jewess ; the 
latter appears to have been a pious, exemplary woman, who, 
aided by her mother, fully initiated the youthful Timothy 
into an acquaintance with Holy Scripture ; so that, being in 
his youth converted to God, he was prepared in early life for 
a course of useful and devoted zeal/ After being called to 
the ministry, Timothy frequently attended Paul in his jour- 
neys and labors. The date of this letter is doubtful; the 
prevailing opinion placing it about A. D. 61. The occasion 
which called it forth, is, however, more clearly ascertained. 
It appears that Timothy having been left in charge of the 
church at Ephesus, the apostle wrote this letter to aid him. 
in the performance of his spiritual duties, and especially to 
guide him in the selection of suitable persons for holding 
office in the Church, as well as to put him on his guard 
against the influence of false teachers. 

This Epistle contains, 1. The introduction ; (chap. i. 1, 2.) 
2. General instructions to Timothy how he is to conduct 
himself in the direction of the affairs of the church ; (verses 
3-20.) 3. Particular directions concerning the manner of 
worship ; (ii. ;) the qualifications which persons should 
possess before they are appointed to be bishops and deacons ; 
(iii.) After foretelling the introduction of great errors, suit- 
able advice is given as to his properly sustaining the minis- 



THE NEW TESTAMENT BOOKS. 209 

terial character, and to the right discharge of the duties of 
his office; (iv.-v. 2.) 4. Trifling controversies and various 
evils reproved; (v. 3-vi. 19.) 5. The conclusion; (verses 
20, 21.) 

The manner in which the apostle writes to this minister 
casts very important light on the true nature and responsi- 
bilities of the sacred office. 

The Second Epistle to Timothy was certainly written 
while Paul was a prisoner at Rome ; but whether during his 
first or second imprisonment has not been clearly ascertained, 
although there can be little doubt that it was the latter. The 
immediate object of the apostle was to acquaint Timothy with 
what had befallen him, and to request that he would visit 
him before the ensuing winter. But the aged apostle, being 
uncertain whether his life would be so long spared, offers his 
young friend, in this letter, various advices, encouragements, 
and charges, for the faithful discharge of his Christian and 
ministerial duties. 

This Epistle contains, 1. The inscription; (chap. i. I, 2 ) 
2. An exhortation to diligence, patience, and stability in 
sound doctrine, followed by an affecting prayer for Onesi- 
phorus; (verses 8-18.) After which, fortitude under afflic- 
tions and persecutions is strongly urged, that the pure gospel 
may be maintained and dispensed ; (ii.) 3. Cautions against 
false teachers, and constancy and diligence in ministerial duty 
enjoined; (iii., iv. 1-8.) 4. The conclusion, in which Tim- 
othy is urged to visit the .apostle, followed by various saluta- 
tions; (iv. 9-22.) 

The Epistle to Titus was written to the Christian minis- 
ter whose name it bears. He is supposed to have been a 
native of Antioch in Syria; but was subsequently charged 
with the principal guidance of the churches in the island of 
Crete. It was to assist and direct him in the discharge of 
this important duty that the Apostle Paul sent him this letter. 
It consists of three parts : 1. The inscription ; (chap. i. 1-4.) 
2. Then follow r various instructions concerning the appoint- 
ment of elders and deacons, whose qualifications are specified ; 
after which are given cautions as to selecting men for the 
sacred office; (verses 5-16.) Titus is then exhorted to ac- 



210 ELEMENTS OF DIVINITY. 

commodate his discourses to the respective ages/ sexes, aod 
circumstances of his people, and to give the greatest weight 
to his words by his being an example of the truths which he 
taught; (ii.;) he is then enjoined to inculcate obedience to 
the civil magistrate, and gentleness and meekness of behavior; 
(iii. 1-7 ;) that he should enforce good works, avoid foolish 
questions, and shun heretics : (verses 8-11.) 3. An invita- 
tion to Titus to meet the apostle at Nicopolis, followed by 
various other directions; (verses 12-15.) 

The Epistle to Philemon is the shortest and perhaps 
the most beautiful of Paul's Epistles. The person to whom 
it was written appears to have resided at Colosse, and to have 
been a Christian of great worth, and a citizen of considerable 
respectability and station. We learn from this letter that 
Onesimus had been a slave to Philemon, and had conducted 
himself very improperly toward his master, and at length had 
fled from him ; but that, having attended the ministry of the 
apostle during the time that he was a prisoner at Rome, he 
was truly converted to the faith of Christ ; after which he 
affectionately waited on the apostle. But Onesimus feeling 
that he ought to return to his master, and Paul being unwill- 
ing to detain him without the consent of Philemon, and both 
being aware that, in ordinary circumstances, Onesimus had 
exposed himself to punishment as a runaway slave, Paul 
wrote this letter to the injured master, requesting him to 
receive his penitent servant with kindness and affection. 

The Epistle throughout is a beautiful exhibition of the 
finest address, the purest Christian principle, and the most 
respectful attention to the master, and affectionate concern for 
the servant. Scarcely any thing can exalt Paul higher as a 
truly cultivated and noble spirit than this short Epistle. 

The Epistle to the Hebrews is the last of those canoni- 
cal letters ascribed to the Apostle Paul. It has not, however, 
the name of the apostle, nor has it any introduction, in which 
it is addressed to some individual or body of Christians, like 
all the other of Paul's Epistles. The authorship of this por- 
tion of Scripture has, consequently, been questioned in ancient 
and modern times. Indeed, scarcely any point pertaining to 
the literature of the Bible has been discussed with more j ro- 



THE NEW TESTAMENT BOOKS. 211 

found research and critical inquiry than this ; and the result, 
as summed up by one of the ablest writers on the subject, is 
given in these words: "1. There is no substantial evidence, 
external or internal, in favor of any claimant to the author- 
ship of this Epistle except Paul. 2. There is nothing incom- 
patible with the supposition that Paul was the author of it. 3. 
The preponderance of the internal, and all the direct external; 
'evidence go to show that it was written by Paul." 

The occasion of writing this Epistle, as well as its object 
and design, is sufficiently apparent from its contents. Whilst 
the violent enmity of the Jews to the cause of Christ was sus- 
tained by the existence of the temple, and the continuance of 
the Mosaic ordinances, they could use not only persecution, 
but also arguments, in favor of the preeminent obligation of 
the Old Testament economy. They could urge that Moses, 
who gave the law to their fathers, was superior to Jesus, who 
died on the cross ; that the worship instituted by their great 
legislator was splendid and worthy of Jehovah, whilst the 
Christians had no priesthood, no temple, no altars, no victims, 
etc. ) and thus the wavering were turned out of the way, and 
even sincere and devoted disciples unsettled in their faith. 
The apostle met all. this array of opposition by the clear, com- 
plete, and unanswerable book now before us. The following 
analysis of its contents will show the scope and convincing 
character of this important portion of holy writ. 

This Epistle has been by different learned men divided 
into two or three parts, according to their taste ; but, in real- 
ity, it does not admit of any such division. The book con- 
tains one continuous argument ; the only ground of distinc- 
tion being, that the former part is chiefly doctrinal, interspersed 
with practical exhortations ; while the latter is mainly prac- 
tical, with many doctrinal allusions and statements, the 
transition-point being about chapter x. 19. The object of 
the Epistle is to show the superiority of the gospel of Christ 
over every preceding dispensation of grace, especially the 
Mosiac institutions. 

The writer enters upon his task by showing forth the true 
divinity, and consequently the infinite superiority, of Christ, 
even to angels, by whom, indeed, he is worshipped ; (chap, i.) 
This is followed by the practical inference, that special atten* 



212 ELEMENTS Ox DIVINITY, 

tion and obedience should be given to the revelations of Him 
who is thus Divine; (ii. 1-4 ;) the argument for Christ's 
superiority is then resumed ; when it is shown that his dignity 
was not diminished by his temporary humiliation in human 
nature; (verses 5-9;) but that, on the contrary, it was a 
proof of his Divinity, and the means of accomplishing man's 
redemption; (verses 10-18;) the superiority of Christ to 
Moses is then shown, inasmuch as the first is Lord, and 
the second but a servant ; (iii. 1-6 ;) this truth is then en- 
forced on the believing Hebrews, who from hence are enjoined 
not to follow the practice of those who perished in the wilder- 
ness; (iii. 7-iv. 13;) the superiority of Christ to Aaron, and 
all other high-priests, is then set forth, and illustrated by 
allusion to Melchizedek; (iv. 14-viii. ;) the apostle now 
enters on a new branch of the argument, by showing that 
the tabernacle, and all its consecrated furniture and ordi- 
nances, were merely typical, and could not supply intrinsic 
purity, or actual remission of sin ; a fact which was virtually 
acknowledged by their constant recurrence ; and that, conse- 
quently, the typical services were abolished by the perfect 
sacrifice of Christ; (ix. 11-x. 18;) the apostle thence 
exhorts to faith, prayer, and constancy ; enforcing his appeal 
by the fearful dangers of apostasy, and from the practical 
power of faith, referring for this purpose in detail to the 
most eminent of the Old Testament saints ; (x. 19-xi. ;) 
thence follow exhortations to patience and diligence in Chris- 
tian piety ; (xii. 1-13 ;) to peace and holiness ; (verses 
14-17 ;) to an obedient reception of the gospel, from the 
surpassing excellence of the dispensation, and the consequent 
danger of neglect; (verses 18-29;) to brotherly love, and 
various other virtues ; (xiii. 1-19 ;) after which follows the 
conclusion, containing a prayer for the Hebrews, and apos- 
tolical salutations \ (verses 20-25.) 

There is no portion of revealed truth which contributes 
more to give a unity of teaching, purpose, and eifect to the 
whole range of Divine truth than the Epistle to the Hebrews. 
It presents the beneficent purpose of God in the redemption 
of man as the one great result of infinite wisdom, mercy, and 
love in all his dealings with mankind. As it could only have 
been written whilst the temple and Mosaic ordinances existed, 



THE NEW TESTAMENT BOOKS. 213 

so it perpetuates a clear view of their true character, and of 
the surpassing excellence of the gospel as the new and better 
covenant. 

The Pauline Epistles are followed by seven others, which 
have obtained the epithet of "catholic;" a term which has 
called forth much inquiry and criticism. As, however, it is 
not found in the sacred text, I shall dismiss it with the single 
remark that it should be taken as a general designation of 
those inspired apostolic letters which were not addressed to 
any individual or particular body of Christians, but to Chris- 
tians generally. 

The first of these is the Epistle of St. James ; that is, 
of James, the apostle who was commonly called "the less;" 
for the other James, the son of Zebedee, was put to death by 
Herod Agrippa before this letter was written. 

The style and manner of this Epistle is, in almost every 
respect, unlike that of any other part of Scripture. It seems 
to have been written without any plan ; consists of discon- 
nected sentences of general import; makes but slender refer- 
ence to Christ, and scarcely any to the peculiar doctrines of 
the gospel; and has no formal conclusion. Yet, notwith- 
standing, it forms an important and very useful portion of 
holy writ. The design of the writer seems to have been to 
correct several errors and improper practices which had crept 
into the Church, and to persuade the Christians of that and 
of all other times to be patient under their tribulations, and 
faithful to their calling. 

It contains, 1. Exhortations to joyful patience; (chap, i 
2-4;) to seek wisdom in prayer; (verses 5-3 ;) to humility; 
(verses 9-11;) to constancy under trial; (verses 12-18;) to 
receive with meekness, and reduce to practice, the word of 
God; (verses 19-27.) 2. It censures and condemns undue 
respect to wealth and station in religious assemblies ; (ii. 
1-9 ;) shows that a breach of any one command is a violation 
of the whole law; (verses 10-12 ;) exhibits the worthless- 
ness of that dead faith which does not work by love and 
issue in righteousness ; and shows that a living faith pro- 
ducing works is absolutely necessary to final justification; 
(verses 18-20.) The affectation of being teachers reproved ; 



214 ELEMENTS OF DIVINITY. 

(iiL 1, 2.) The fatal effects of an unbridled tongue, (verses 
3— 12,) contrasted with heavenly wisdom; (verses 13—18;) 
carnal indulgence condemned ; (iv. 1-5 ;) and the proud, who 
are exhorted to repent; (verses 6-10;) also censoriousness ; 
(verses 11-17;) and those who trust in riches; (v. 1-6.) 
3. Exhortations and cautions to patience and meekness; 
(verses 7-11;) against swearing; (verses 12, 13;) on visit- 
ing the sick, and the efficacy of prayer; (verses 14—18;) 
encouragement to attempt the conversion of sinners ; (verses 
19, 20.) 

The First Epistle of Peter, is the production of him 
whose name it bears, and was evidently written by the apostle 
of the circumcision to the converted Hebrews, who were scat- 
tered abroad after the persecutions of Jerusalem, and exposed 
to great privations and sufferings. 

It contains, 1. The introduction; (chap. i. 1, 2.) 2. An 
exhortation to steadfastness in the faith, even under affliction 
and persecutions; this being the way to attain great and 
peculiar blessings ; (i. 3-ii. 10.) 3. The apostle exhorts to 
a holy ljfe, and the conscientious discharge of the duties of 
citizens to governors, servants ^to their masters, husbands to 
their wives; (ii. 11-iii. 13.) 4. He further exhorts to 
patience, submission, and holiness, by considering the ex- 
ample of Christ, (iii. 14-18,) the punishment of the old 
world, (verses 19-22,) the sufferings of Christ, (iv. 1-6,) 
by the prospect of further trials ; (verses 7-11 ;) and that, 
under these considerations, even afflictions should be regarded 
as occasion of joy; (verses 12-19.) 5. Directions to minis- 
ters and people how to conduct themselves ; (v. 1-11.) 6. 
The conclusion; (verses 12-14.) 

This letter is a noble and truly edifying portion of Holy 
Scripture, bearing on every sentence the proof of a lofty, sanc- 
tified, and zealous spirit; full of sense, purity, and power. 

The Second Epistle of Peter appears to have been 
written soon after the First, and with the same purpose and 
design. 

It contains, 1. The introduction; (chap. i. 1, 2.) 2. 
An earnest exhortation to progress in piety; (verses 3- 
11;) motives for this exertion; (i. 12-ii.) 3. Cautions 



THE NEW TESTAMENT BOOKS. 215 

against the influence of scoffers, whose false opinions are 
refuted; (iii. 1-7;) and the opposite doctrines of truth 
asserted ; (verses 8-14.) 4. The conclusion, in which Peter 
declares his agreement in sentiment with Paul, and appends 
a summary of the Epistle; (verses 17, 18.) 

The First Epistle of John does not bear the name of 
any apostle ; yet, notwithstanding this omission, the origin 
and authenticity of this book have been all but universally 
admitted. It is, however, more difficult to ascertain to whom 
it was addressed, or for whose use it was written. Indeed, 
when examined, it does. not present to us any evidence what- 
ever of being an epistolary composition : it seems rather a 
didactic discourse on the principles of Christianity. The 
design of this treatise appears to be to guard Christians 
against doctrinal errors and improper practices ; to stir up all 
believers to a diligent and devoted pursuit of inward and 
outward holiness ; and to exhort them to closer spiritual com- 
munion with their living Head, the Lord Jesus Christ. 
Although the sentences are beautifully simple and expressive, 
their connection is not always apparent, nor the general scope 
of the writer easy to be discerned. The book, however, 
seems to contain seven sections : 1. An assertion of the true 
divinity and humanity of Christ, and the necessity of union 
with him; (chap. i. 1-7.) 2. The universality of sin, and 
Christ's perfect propitiation; the nature of true faith, and 
its fruits; (i. 8-ii. 17.) 3. Jesus the same as Christ, in 
opposition to false teachers; (ii. 18-29.) 4. The privileges 
of true believers, their consequent happiness and duties, and 
the evidence by which they are shown to be " the sons of 
God ;" (iii.) 5. Marks by which to distinguish Antichrist 
and false Christians ; (iv.) 6. The connection between faith 
in Christ and its hallowed fruits ; (v. 1-16.) 7. The con- 
clusion; (verses 17-21.) 

This book can scarcely be dismissed without our observing, 
that the clauses constituting parts of verses 7, 8, of chapter v. 
have occasioned a controversy which has lasted for centuries, 
until at length a majority of the learned seem disposed to 
abandon the passage as being without authority and impro- 
perly inserted in the text. The omission of the disputed 
words would alt^r the text thus : verse 7 : " For there are 



216 ELEMENTS OF DIVINITY. 

three that bear record [in heaven, the Father, the Word, and 
the Holy Ghost : and these three arc one." Verse 8 : "And 
there are three that bear witness in earth,] the spirit, and 
the water, and . the blood: and these three agree in one." 
The words included in brackets are the disputed ones; and 
it will be seen that, when omitted, the passage makes a per- 
fect sense. Whatever may be thought of this question, it 
must not be regarded as at all affecting the doctrine of the 
Trinity, which is fully taught in other parts of holy writ. 

The Second Epistle of John is but a brief summary 
of the contents of the first. It was addressed to a Christian 
matron, who is commended for her pious care of her children. 

The Third Epistle of John is also a short, letter, written 
to a converted Gentile named Gains : who he was, or where 
he lived, we are not informed; but his kind and hospitable 
temper is strongly marked in this Epistle; (verses 5-8.) 

The contents of these short books do not call for analysis, 
or other further observation. 

The Epistle of Jude, Judas, Thaddeus, or Lebbeus, as 
he was indifferently called, is also a short but important por- 
tion of Scripture. It opens with an address and apostolical 
benediction ; (verses 1, 2 ;) after which follow the reasons 
which led Jude to write to excite Christians to contend for 
the true faith ; to beware of false teachers, lest, falling away, 
they should be destroyed like backsliding Israel, the fallen 
angels, and Sodom ; (verses 3—7.) Mention is then made of 
false teachers ; (verse 8 ;) of Michael ; (verse 9 ;) further 
allusion to the false teachers, with illustrations ; (verses 
10, 11 ;) and their fearful condition ; (verses 12, 13 ;) how 
Enoch spoke of such persons in his day; (verses 14-16;) 
we should bear in mind apostolic advice; (verses 17-19;) 
how the church should treat such; (verses 22, 23;) farewell 
and doxology; (verses 24, 25.) 

We have thus passed in review another portion of the 
New Testament Scriptures; namely, the doctrinal or episto- 
lary. And here the careful student will not fail to perceive 
that this mode of communicating the great substance of the 



THE NEW TESTAMENT BOOKS. 217 

gospel, displays an equal manifestation of wisdom and mercy. 
Here we have nothing abstract. Among professing Christians 
the doctrines of the gospel are too generally discussed in this 
manner. It has pleased the great Head of the Church, how- 
ever, to reveal them to us in a thoroughly practical and 
experimental form. Here you will perceive we have scarcely 
a single proposition laid down merely as such; but, on the 
contrary, the most profound truths, even the deep things of 
God, are brought out as the result of the Holy Spirit's opera- 
tion in faithful and devoted hearts. 

From this interesting portion of holy writ we pass on to 
the consideration of another equally so — the prophetical por- 
tion of the New Testament. In applying this term to the 
Revelation, we must not be supposed to intimate that the 
Gospels and Epistles do not contain numerous and remark- 
able prophecies. In this respect the New Testament resembles 
the Old : many important predictions are found in the pre- 
ceding portions of both, while the book of Revelation in the 
New, like the books of the prophets in the Old Testament, 
is mainly charged with the communication of the prophecies 
pertaining to the Christian dispensation. 

It has been already intimated that this book is the pro- 
duction of the Apostle John. This must not, however, be 
regarded as an unquestioned fact. On the contrary, it has 
been doubted, both in ancient and modern times \ but a most 
careful and extended examination of the subject, by the 
ablest divines, has resulted in the full confirmation of the 
general opinion, that the book was written by John the 
apostle. 

The time when this book was written has also been keenly 
disputed; but' a careful examination has led to the general 
opinion, that John was really banished to Patmos by the 
Emperor Domitian, and that the Book of Revelation was 
written either at Patmos in the last year of that tyrant's 
reign, A.D. 96, or at Ephesus in the following year. 

The scope, interpretation, and contents of this book, how- 
ever, form the principal topics of inquiry. And it is a 
happy circumstance that on the first point, at least, we have 
divinely-revealed information in the book itself. " Write," 
said the Son of man, whose glorious appearance is so fully 
ID 



218 ELEMENTS OF DIVINITY. 

described, " Write the things which thou hast seen, and the 
things which are, and the things which shall be hereafter '" 
(chap. i. 19.) So that these wonderful revelations were made, 
in the first place, to inform the apostle concerning the things 
which then existed in places distant from his own locality ; 
to acquaint John in Patmos with the spiritual condition, 
temptation, trial, and danger of the churches to whom he 
had ministered in Asia Minor ; and by this means to afford 
to the universal Church a living representation of the manner 
and extent of that scrutiny which the great. Head of the 
Church, always takes of the circumstances and conduct of his 
people on earth. In this detailed portraiture of the Asiatic 
churches we have some most important information. But 
this was not the whole purpose of the Spirit in the produc- 
tion of this book. It was also designed to make known " the 
things which shall be hereafter." 

It may serve to show the difficulties with which those 
have to grapple who set themselves to ascertain the true 
import of Holy Scripture, for their own benefit and the 
edification of the Church, to state that, while some writers 
suppose the seven churches here to refer to bodies of Jews 
to be formed after the resurrection, and consequently the 
whole book to be predictive of events to take place at a 
period yet extremely remote, even about the end of time, 
others have very gravely and ingeniously described the whole 
as a dramatic piece, or poem, in three acts, with a prologue 
and epilogue. But, not to dwell on such trifling, if not pro- 
fane, speculations, we observe that we have seen no scheme 
of interpretation which fully commends itself to our judg- 
ment. That which comes nearest to what we regard as sound 
and sensible, is supplied by Dr. Samuel Davidson,* although 
to this in its details we should feel disposed to take some 
serious exception. 

The contents of this book comprise two principal divisions 
or parts. 

In the first part, after the title, (chap. i. 1—3,) follows the 
sublime description of the Saviour's appearance, with the 
symbols of his power, and the commission given to the 
apostle; (verses 9-20;) which is succeeded by the addresses 

* Introduction to the New Testament, vol. iii. p. 027. 



THE NEW TESTAMENT BOOKS. 219 

to be sent to the seven churches of Asia: to Ephesus; (ii. 
1-7;) Smyrna; (verses 8-11 ;) Pergainos; (verses 12-17 ;) 
Thyatira; (verses 18-29 ;) Sardis; (iii. 1-6;) Philadelphia; 
(verses 7-13 ;) Laodicea; (verses 14-22.) 

The second part contains the " things to be hereafter." 
John's vision of the Divine glory; (chaps. iv., v.;) the opening 
of the six seals; (vi.;) the sealing of the one hundred and 
forty-four thousand, and the presentation of the multitude 
bearing palms; (vii. ;) the opening of the seventh seal, and 
the six trumpets, and the prophetic commission to John; 
(viii.-xi. 14 ;) the sounding of the seventh trumpet, the 
vision of the woman persecuted by the dragon, and the wild 
beasts from the sea and from the land; (xi. 15-xiii.;) 
the vision of the Lamb and of the one hundred and forty- 
four thousand on Mount Sion; proclamations and warnings; 
(xiv.;) the seven vials and the episode of the harlot of 
Babylon and her fall; (xv.-xix. 10;) the grand conflict, 
the binding of Satan for a thousand years, the conflict re- 
newed, the judgment, the new creation; (xix. 11-xx.;) 
the new Jerusalem described; (xxi.-xxii. 5;) the conclu- 
sion; (verses 6-21.) 

What these prophetic portions may import, we dare not 
guess, and think the labor that has been employed on the 
subject has done but little good, while it has certainly pro- 
duced no small amount of confusion and mischief. At all 
events, it seems clear that we have not here, as is generally 
supposed, any series of chronological predictions, but rather 
a number of symbolical prophecies, which, when verified by 
their fulfilment, will gloriously exhibit the wisdom and mercy 
of God toward his Church. 



220 ELEMENTS OF DIVINITY. 



LECTU11E V. 

THE BEING, ATTRIBUTES, AND TRIUNE PERSONALITY OF 
GOD, AS REVEALED IN HOLY SCRIPTURE. 

The Bible contains an explicit revelation of the Being, 
Attributes, and Triune Personality of G-od. In the brief 
discussion of this great subject, I venture to depart from the 
beaten path generally pursued by theological writers. They 
either consider the Divine attributes in connection with proofs 
a posteriori from the works of creation, or as arranged in 
systematic and abstract propositions from the text of Scrip- 
ture. Now, although I may occasionally refer to both these 
methods of proof and illustration, it will be my principal de- 
sign to study the Divine nature and attributes as revealed to us 
in their practical and experimental bearing on personal religion. 

In proceeding with this inquiry, I propose, in the first 
instance, to consider the information afforded by Holy Scrip- 
ture on the subject of the being or existence of god. 

Much stress has been often placed on the alleged fact that 
the Bible assumes, but never asserts, the Divine existence. 
The grave and important subject which we have to investigate 
will not permit us to descend to the hair-splitting process 
of arguing on the nice inflexions of mere terms. We take 
the first sentence of the Bible, and read, " In the beginning 
God created the heaven and the earth/' and then ask, Does 
not this text assert the existence of God ? Does it not carry 
back the mind to a period anterior to the being of all material 
things, and there and then place before it G-od in his glorious 
solitude, ineffable and alone ? Surely the fact that these 
words afford the additional information that this Divine 
Being " created the heavens and the earth, " does in no 
respect detract from their virtual assertion of the Divine 



THE BEING OF GOD. 221 

existence. On the contrary, they tell us of the being of God 
in a manner which immediately associates him with man, with 
his condition and destiny. 

The Bible does, indeed, speak of the existence of God; 
but it is to inform us that he made the heavens which shine 
above us, the earth on which we tread ; that the glorious sun 
was made by him ; that the moon and stars are the results of 
his wisdom and power ; that all nature, in its wide range of 
utility and beauty, all existence, in its vast diversity and ex- 
tent, are the workmanship of our Maker, and bear everywhere 
the impress of his goodness in their adaptation to our neces- 
sity and gratification. 

But this is a small part of the communication which this 
sacred record brings to us for our instruction and consolation. 
Wo are further told that "God created man in his own image; 
in the image of God created he him ; male and female created 
he them." Gen. i. 27. If this truth had now been authori- 
tatively ascertained for the first time, it would stand out as 
the most astonishing philosophical fact ever announced to the 
ears of mankind. Nor is it less grand in its depth and com- 
pass of truth because it has shone forth from the page of in- 
spiration for more than three thousand years. Man is made 
in the image of God. What does this import ? We are told 
that it refers to moral resemblance — righteousness and holi- 
ness. Doubtless these are included as being essential attri- 
butes of the Divine Mind; but certainly these are not the 
whole of what we are to understand by " the image of God." 
The possession of this image and likeness was that to which 
man was destined by his Maker, that he might be equal to 
the high position for which he was created. "And God said, 
Let us make man in our image, after our likeness : and let 
them have dominion over the fish of the sea, and over the, 
fowl of the air, and over the cattle, and over all the earth, 
and over every creeping thing that creepeth upon the earth." 
(Verse 26.) Man, be it observed, is a creature composed of 
a compounded nature : an earthly body, curiously and won- 
derfully formed, and an immaterial and immortal spirit, and 
these combined into one living being; called "man." This 
being was made in the likeness and image of God ; by which 
we understand not merely that he was created in holiness, 
that he thus in some measure resembled God, and that he 



222 ELEMENTS OF DIVINITY. 

was invested with those high powers and elevated qualities 
of mind which prepared him to be the head, the ruler, over 
this world and all creatures, exercising dominion over it and 
them subordinate only to God, but rather that, in the very 
constitution of his mind, his intellect and heart, in his know- 
ing, thinking, and feeling powers, he was made after the 
model of the Divine Mind; so that we are essentially his 
image and likeness in our original nature and capacities, and 
are therefore wonderfully adapted to hold intercourse with 
our Maker, and with him to enjoy fellowship for ever. 

God, therefore, in all the height of his uncreated glory, in 
some sort, thinks and feels like man. It is this similarity of 
the human creature to his Divine Creator which, in all 
probability, made the incarnation possible, and opened a 
way for the accomplishment of the redeeming purpose of 
Heaven, by making man the " habitation of God through the 
Spirit." 

Nor are we to overlook the direct revelation of God con- 
tained in the future history of the world. He gave the first 
pair a law, and punished them for its infraction. He saw 
the hearts of Cain and Abel, as well as their sacrifices. He 
heard the cry of Abel's blood, and called the murderer to 
account for his sin. He marked the piety of Enoch, and 
doomed the old world to ruin in consequence of the universal 
prevalence of sin. In fact, the whole range of revelation is 
an exhibition of God. 

The Divine existence is further strikingly set forth in Holy 
Scripture by the numerous expressive names which are ap- 
plied to the Lord. Pie is called, 

Jehovah, " the Self-existent." 

Elohim, "Gods," or "Adorable Persons." 

El, "the Strong," or "Mighty." 

Siiaddat, "Almighty," or "Self-Sufficient." 

Elion, "the Most High/' 

El-Sabaotii, " God of Hosts." 

Eiiieii, "I am," "I will be," "Independent." 

lioctiTjM, " the Merciful Being." 

Ciianun, "the Gracious One." 

Erecii-Apayim, "Long-suffering;" the Being who, be- 
cause of his tenderness, is not irritated, but suffers long, and 
is kind. 



THE BEING 01^ GOD. 223 

Rab, "the Great" or "Mighty One." 
OHESED, "the Bountiful Being," lie who is exuberant in 
beneficence. 

Emetii, " the Truth," or " the True One." 
AVc must not here omit the explicit information which the 
word of God supplies respecting the profound and mysterious 
subject, the substance of God. "What is God?" was the 
inquiry frequently put to the heathen sages of old; but it 
was never answered. The human mind never fathomed that 
bottomless depth, until it pleased the Lord to reveal him- 
self so far to his intelligent creatures as words can convey to 
their minds a knowledge of spiritual things. We arc ac- 
cordingly supplied with an answer to this question. Does 
the inquiring mind of man now iterate, " What is God?" 
the holy book replies, " God is a Spirit;" and to show that 
this wonderful revelation of the Divine Nature is made, not 
to gratify man's curiosity, but to guide his mind into profit- 
able intercourse with his Maker, he is told, "God is a Spirit; 
and they that worship him must worship him in spirit and m 
truth." John iv. 24. 

We pause here for a moment. Our attention is turned to 
the book of Divine truth, that we may learn, in all humility 
of mind, something of the Great Cause of all being— the 
Lord God Almighty. We read these inspired pages, and 
learn that he is a Spirit; that, unlike all we see, and feel, 
and touch, his existence is spiritual, immaterial, incorporeal ; 
that he was self-existent and all-sufficient, before all worlds ; 
that his Divine wisdom, planned all those orbs which 
comprised in the system of universal nature, and which were 
built up into being and stability by the word of his power; 
and that this infinite Spirit made us, and formed our think- 
in" and feeling powers on the model of his own mind, 
thus prepared us for intercourse and fellowship with him- 
self. Here is wisdom. These elements of truth give us 
indeed very limited, but perfectly sound, ideas of Divine 
existence. We know that God is, and, in part at least, 
what lie is; and are prepared, from a stable starting-point, 
to pursue our inquiries; and, surely, no investigation can 
by possibility possess greater interest and importance than 
this. For if it be recognized as an undoubted truth, that 



224 ELEMENTS OF DIVINITY. 

there is a God, who is a pure Spirit, the Creator of the world 
and of man, and with whom our race is, from the very 
constitution of our nature, brought into contact, we are all 
most intensely concerned to know his perfections, attributes, 
and character. 

We have reason to be thankful that, on these subjects, 
Holy Scripture affords the most abundant information. 
On directing our attention to these sacred records, we are 
first informed of the Divine unity. This is asserted in a 
manner so peculiar and emphatic, that it has been called 
God's first truth. " Hear, Israel : The Lord our God is 
one Lord/' Deut. vi. 4. "The Lord he is God; there is 
none else beside him." Deut. iv. 35. "Thou art God 
alone. " Psalm Ixxxvi. 10. "We know that an idol is no- 
thing in the world, and that there is none other God but 
one/'' 1 Cor. viii. 4. When the vital importance of this 
truth is urged, it is vain for men to say that this doctrine 
can be demonstrated by reason. Frequently and easily have 
some Christian philosophers thus demonstrated the existence 
of God. But who ever did this, unless he had previously 
had access to the all-important disclosures of Divine revela- 
tion ? The same remark applies to the doctrine of the 
Divine unity. It may be easily proved by men who have 
studied the Holy Bible ; but no one ever elicited this truth 
to any practical purpose while deprived of this great privi- 
lege. The vast consequence of this doctrine is seen in the 
passage which we have first quoted. The Lord was about to 
announce the first and great commandment, " Thou shalt 
love the Lord thy God with all thy heart/' etc. But upon 
what basis could this command rest, if it were uncertain 
whether there be one God or more ? If the Divine unity 
were uncertain, obedience to the law might be impracticable. 
If it did not exist, obedience might be improper. The law 
is therefore placed on its proper ground, by standing in 
immediate connection with this authoritative assertion, that 
there is but one God. Here we see the reason for the law 
and its sanction. The Deity challenges our supreme affec- 
tion. He is entitled to it; for he has no equal, and, con- 
sequently, no legitimate rival. Disobedience to this law, 



THE ATTRIBUTES OF GOD. 225 

therefore, is not merely a sin; it is idolatry. It is placing 
something, as a rival of God, on the throne which he has 
erected in our heart, and claimed for himself alone. 

We proceed from the unity to consider the eternity 
of God. His glorious existence never began to be, and will 
never cease to be. " Of old hast thou laid the foundation 
of the earth ; and the heavens are the work of thy hands. 
They shall perish, but thou shalt endure ; yea, all of them 
shall wax old like a garment; as a vesture shalt thou 
change them, and they shall be changed; but thou art the 
same, and thy years shall have no end." Psalm cii. 25-27. 

Here the Divine eternity is placed in striking contrast 
with the duration of all created things. The foundations of 
the earth — its earliest and oldest framework — even the hea- 
vens, were made by Him who was before all things. And 
they all shall wear out like a garment, be folded up, and 
laid aside ; but he remains unaged by years, incapable of de- 
cay, God for ever and ever. 

Let me call your attention here to the vast difference in 
the effect which these sublime truths produce on the mind, 
when regarded as mere abstract elements of knowledge, from 
that which results from them when received as the founda- 
tion of faith. When we endeavor to realize this infinity of 
duration as an idea, to apprehend the unoriginated, never- 
ending existence of God as a fact, the mind sinks confounded 
beneath the effort : " it is too high, we cannot attain unto 
it." Yet when, as a revealed truth, it comes associated with 
the word of his promise, " I will never leave thee nor for- 
sake thee;" (Heb. xiii. 5;) "Thou shalt guide me with thy 
counsel, and afterward receive me to glory;" (Psalm lxxiii. 
24 ;) "And God shall wipe away all tears from their eyes ; 
and there shall be no more death, neither sorrow, nor cry- 
ing, neither shall there be any more pain; for the former 
things are passed away ;" (Rev. xxi. 4 ;) " So shall we ever 
be with the Lord;" (1 Thess. iv. 17;) then the eternity 
of the Lord, the unfailing, never-ending existence of Him in 
whom is our hope, becomes the most solid foundation for our 
confidence : so that the Divine truth which confounds the 
carnal intellect, becomes the clear, intelligible, and undoubted 
foundation for our faith and hope. 
10* 



226 ELEMENTS OF DIVINITY. 

The Bible also reveals God as infinite in power. 
" God hath spoken once; twice have I heard this; that 
power belongeth unto God." Psalm, lxii. 11. "I am the 
Lord, the God of all flesh : is there any thing too hard for 
me V y Jer. xxxii. 27. " With God all things are possible." 
Matt. xix. 26. "The Lord God omnipotent reigneth." 
Rev. xix. 6. The almighty power of God is a subject of 
the utmost moment, as a portion of revealed truth. It 
solves every difficulty which is presented to us in the wide 
range of the universal creation. It is vain for science to 
present unnumbered worlds to our vision, or to dive into the 
depths of remotest space to find wonders of existence, as 
obstacles to our faith ; for, adoringly extending our recogni- 
tion to them all, we triumphantly ask, "Is any thing too 
hard for the Lord ?" The Christian's mind feels more than 
an intellectual interest in the marvels of material existence ; 
for the language of his heart is, " My Father made them 
all." Nor is this infinity of Divine power to be overlooked, 
as connected with the great redeeming purpose of God. 
How frequently is the power, as well as the malice, of our 
spiritual adversaries, so vividly and painfully present to the 
mind, that the stoutest heart quails, the firmest nerve falters, 
and the troubled spirit ejaculates, " I shall fall one day by 
the hand of my enemies !" You, who are called to minister 
the truth of God for the salvation of men, will often have 
to console the feeble-minded, and to encourage the harassed 
and tried among the people of God with the assurance, 
" There is none like unto the God of Jeshurun, who rideth 
upon the heaven in thy help, and in his excellency on the sky. 
The eternal God is thy refuge, and underneath are the ever- 
lasting arms." Deut. xxxiii. 26, 27. " Hast thou not 
known ? hast thou not heard, that the everlasting God, the 
Lord, the Creator of the ends of the earth, fainteth not, 
neither is weary ? there is no searching of his understand- 
ing. He giveth power to the faint; and to them that have 
no might he increaseth strength. Even the youths shall 
faint and be weary, and the young men shall utterly fall ; 
but they that wait upon the Lord shall renew their strength; 
they shall mount up with wings as eagles; they shall run, 
and not be weary; and they shall walk, and not faint." 
Isaiah xl. 28-31. 



THE ATTRIBUTES OF GOD. ZZL 

Omnipresence is also declared to be an attribute of the 
Lord. "Am I a God at hand, saith the Lord, and not a God 
afar off? Can any hide himself in secret places that I shall 
not see him ? saith the Lord. Do not I fill heaven and earth ? 
saith the Lord." Jer. xxiii. 23, 24. " Whither shall I go 
from thy Spirit? or whither shall I flee from thy presence ? 
If I ascend up into heaven, thou art there : if I make my 
bed in hell, behold, thou art there. If I take the wings of 
the morning, and dwell in the uttermost parts of the sea, even 
there shall thy hand lead me, and thy right hand shall hold 
me." Psalm cxxxix. 7—10. 

We must not mistake the glorious attribute thus distinctly 
revealed, as being no more than a mere possible ubiquity, 
a power of being in two or more places at the same time. 
No; this doctrine of the Bible is properly set forth by the 
term "omnipresence," all or universal presence. The Lord 
has undoubtedly the power to make a special revelation of 
himself at any or every place in any given moment. But 
these scriptures teach that it is as natural for God to be every- 
where as it is for man to be somewhere. So that we truly 
live and move in the immediate presence of Him who " fillcth 
ail in all." Eph. i. 23. 

Omniscience, also, is an attribute of the Lord, according 
to the express declaration of his word. As God is every- 
where present and infinite in power, so does he possess all 
knowledge ; and this, it must be remembered, applies as fally 
to all duration as to all space. He inhabiteth eternity as 
really as he fills heaven and earth. The beauty and force of 
the language employed to make this revelation of the Divine 
glory are worthy of close attention. 

" Great is our Lord, and of great power : his understand- 
ing is infinite." Psalm cxlvii. 5. "Known unto God are 
all his works from the beginning of the world." Acts xv. 
18. " He that planted the ear, shall he not hear? he that 

formed the eye, shall he not see ? he that teacheth 

man knowledge, shall not he know?" Psalm xciv. 9, 10. 
"The eyes of trie Lord are in every place, beholding the evil 
and the good." *Prov. xv. 3. "If I say, Surely the dark- 
ness shall cover me ; even the night shall be light about me. 
Yea, the darkness hideth not from thee; but the night 



2ZS ELEMENTS OF DIVINITY. 

shineth as the day : the darkness and the light are both alike 
to thee." Psalm cxxxix. 11, 12. " Hell and destruction 
are before the Lord : how much more then the hearts of the 
children of men?" Prov. xv. 11. " For thou, even thou 
only, knowest the hearts of all the children of men." 1 Kings 
viii. 39. " The Lord knoweth the thoughts of man." Psalm 
xciv. 11. "The Lord is a God of knowledge, and by him 
actions are weighed." 1 Sam. ii. 3. " For there is not a 
word in my tongue, but lo, Lord, thou knowest it alto- 
gether." Psalm cxxxix. 4. 

In addition to these glorious perfections, we are taught that 
God is immutable, or unchangeable. " With whom is no 
variableness, neither shadow of turning." James i. 17. 
" The counsel of the Lord standeth for ever, the thoughts of 
his heart to all generations." Psalm xxxiii. 11. "God is 
not a man, that he should lie ; neither the son of man, that 
he should repent : hath he said, and shall he not do it ? or 
hath he spoken, and shall he not make it good ?" Num. 
xxiii. 19. " For ever, Lord, thy word is settled in heaven. 
Thy faithfulness is unto all generations." Psalm cxix. 89, 
90. "For I am the Lord, I. change not." Mai. iii. 6. 

With submissive reverence, we may ask, Where is there a 
subject for research and investigation equal to this ? Do you 
admire intellectual grandeur and power ? then search after the 
knowledge of God. Do the loftiest manifestations of wisdom, 
the most profound treasures of knowledge, fascinate and 
allure you ? then draw near to the fountain whence all wisdom 
and knowledge spring. We cannot, indeed, know God to 
perfection. We might as reasonably labor to obtain a point 
from whence at once to survey all the surface of a globe. 
He is indeed " as high as heaven : what canst thou do ? 
deeper than hell : what canst thou know ? The measure 
thereof is longer than the earth, and broader than the sea." 
Job xi. 8, 9. " There is no searching of his understanding." 
Isaiah xl. 28. Yet we may know a part of his ways, since 
the weakness of God is stronger than men, and the foolish- 
ness of God wiser than men. 

But if these attributes of Deity invite to a higher measure 
of knowledge, how do they address our faith? We, who 
would shun atheism as a plague, and fly from an atheist as a 



THE ATTRIBUTES OF GOI). 229 

pest ; we, wlio would not hold converse with " the fool," who 
says, either in his heart or with his tongue, " There is no 
God" — to what extent do we realize, in our recognition of 
Divine law, our reliance on the promises of grace, our rela- 
tion to him as servants and sons, in these truthful and sublime 
ideas of his nature ? Is it this view of Deity under which 
we live ? Can we read the sacred oracles with this impres- 
sion of the character of their Divine Author ? This is our 
privilege; and to the same extent in which we succeed in 
doing this, we shall obtain additional light, instruction, bene- 
fit, and blessing. 

But, glorious as are these features of the Divine Mind, 
when we carefully consider the subject, we find they fail to 
present to the awakened spirit of man a satisfactory view of 
God. Here, indeed, we have an eternal, all-knowing, all- 
pervading, immutable Spirit, invested with infinite power 
and wisdom. We are brought into contact with this unsearch- 
able One. He made us ; and in him we live, and move, and 
have our being. How, then, does he regard the works of 
his hands ? What is his character ? As he knows all things, 
exists everywhere, with power to work out his own will, what 
is that will ? Does he delight in goodness or in vengeance ? 
Wherever religion is recognized, there can no question be 
propounded of deeper interest to the well-being of man, than 
that which respects the moral character of the Deit}^. On 
this subject, accordingly, we find the teaching of Holy Scrip- 
ture full and precise. 

In the first instance, then, in respect of this branch of our 
inquiry, we learn that God is essentially holy. This term, 
in its application to the Supreme, signifies perfectly pure, 
immaculate. " I the Lord your God am holy." Lev. xix. 2. 
" There is none holy as the Lord." 1 Sam. ii. 2. " Who is 
able to stand before this holy Lord God? 1 Sam. vi. 20. 
" I am the Lord, your Holy One, the Creator of Israel, your 
King." Isa. xliii. 15. And this was the ascription of the 
living cherubim to the Divine Majesty : " Holy, holy, holy, 
is the Lord of hosts: the whole earth is full of his glory." 
[sa. vi. 3. "As he which hath called you is holy, so be ye 
holy." 1 Peter i. 15. " The Lord is righteous in all his 
ways, and holy in all his works." Psalm cxlv. 17. This 



2S0 ELEMENTS OF DIVINITY. 

being the character of God, his law, which is a transcript of 
his mind, is of the same kind. "Wherefore the law is holy, 
and the commandment holy, and just, and good." Rom. vii. 
12. And this essential holiness is, consequently, made the 
foundation of his government, and placed in a prominent 
position as affecting his dealings with mankind. "Who shall 
not fear thee, Lord, and glorify thy name ? for thou only 
art holy." He v. xv. 4. 

The holiness of the Lord, however, although clearly 
revealed and constantly set forth in the Bible, is not an 
attribute on which, in its own simple and abstract purity, the 
mind of man is able to form the most vivid and correct ideas. 
It is probably, to some extent, on this account that this 
Divine attribute is exhibited in operation toward mankind in 
two great branches — justice and truth. 

Justice, in its principle, is holiness. It is frequently 
throughout the Scriptures represented by the term "righteous- 
ness f 3 and is, in fact, the Divine holiness in one particular 
aspect of its manifestation in the Lord's dealings with man- 
kind. We have, consequently, numerous representations of 
this quality in the Holy Scriptures. "Justice and judgment 
are the habitation of thy throne. " Psalm lxxxix. 14. 
" Righteous art thou, Lord, and upright are thy judg- 
ments." Psalm cxix. 137. " The Lord is righteous in all 
his ways, and holy in all his works." Psalm cxlv. 17. "A 
God of truth, and without iniquity, just and right is he." 
Deut. xxxii. 4. As justice is the manifestation of the Divine 
holiness toward mankind in respect of government, so is 
truth a display of this attribute in the communications of the 
Lord toward our race. The government of God, and the 
requirements of man, alike rendered some communication 
of the Divine will to the human race necessary; and this, in 
all its variety, is a display of pure and perfect truth. We, 
accordingly, find numerous passages of holy writ speaking 
very plainly and forcibly o,i this characteristic of the Divine 
manifestations to mankind. " For the word of the Lord is 
right; and all his works are done in truth." Psalm xxxiii. 4. 
" For thy mercy is great above the heavens; and thy truth 
reacheth unto the clouds." Psalm cviii. 4. "The truth of 
the Lord endureth for ever." Psalm cxvii. 2. " Yea, let 
God be true, but every man a liar." Rom. iii. 4. "In 



THE ATTRIBUTES OF GOD. 231 

hope of eternal life, which God, that cannot lie, promised 
before the world began." Titus i. 2. " He abideth faithful : 
he cannot deny himself." 2 Tim. ii. 18. " How long, 
Lord, holy and true t" Rev. vi. 10. " I saw heaven opened, 
and behold, a w T hite horse; and he that sat upon him was 
called Faithful and True." Rev. xix. 11. 

"VVe have to add to these another attribute of no less intrinsic 
glory as respects the Divine character, and of equal interest 
to his intelligent creatures — the goodness of God. By this 
term we do not mean to speak of the quality which the phrase 
in its application to human character is frequently employed 
to express } namely, virtue or purity. This, as pertaining to 
God, has been already considered under its scriptural desig- 
nation, " holiness." By " goodness," then, we mean, not 
rectitude, but the infinite benevolence of the Divine Mind ; 
i{ or," as an eminent author has observed, " a disposition to 
communicate happiness. From an inward principle of good- 
will, God exerts his omnipotence in diffusing happiness 
through the universe, in all fitting proportion, according to 
the different capacities with which he has endowed his 
creatures, and according to the direction of the most per- 
fect wisdom." To this attribute we constantly find allu- 
sions in holy writ. " give thanks unto the Lord \ for 
he is good." 1 Chron. xvi. 34. " Good and upright 
is the Lord." Psalm xxv. 8. " The goodness of God 
endureth continually." Psalm lii. 1. u For thou, Lord, art 
good." Psalm lxxxvi. 5. " The Lord is good to all." 
Psalm cxlv. 9. " There is none good but one, that is, God." 
Mark x. 18. The wonderful adaptation of all the material 
creation to minister to the circumstances and wants of 
man, our own curious and wonderful conformation, and the 
wide range of his providential government, afford so many 
glorious illustrations of the goodness of God towards his 
creatures. 

This Divine disposition to do good to mankind is not a 
casual or incidental feeling, but essential goodness of nature. 
It is goodness that rises to the full extent of man's require- 
ment : it is efficient and inexhaustible. And, what is yet 
more interesting and astonishing, w T hen man is found to be 
ruined by sin and exposed to death eternal, then the Divine 



232 ELEMENTS OF DIVINITY. 

goodness (if I may venture to use such language) rises to a 
powerful and ruling affection, absorbing even the mind of 
Deity; and hence we read that " God is love/' having " so 
loved the world, that he gave his only-begotten Son, that 
whosoever believeth in him should not perish, but have ever- 
lasting life." John iii. 16. 

• It is the goodness of God, therefore, which is manifested 
to man in the Divine pity, compassion, mercy, and long- 
suffering, of which we have most touching descriptions in the 
sacred books. For that infinite benevolence which is repre- 
sented generally in the Scriptures by the term " goodness," 
and which induced God to provide such ample and wide range 
of enjoyment for man in his primitive state, followed him 
when he fell into sin and danger, and varied its aspects of 
loving-kindness, according to the changing need and peril of 
the transgressor. We have, consequently, the manifesta- 
tions of the Divine benevolence to our race frequently 
described as pity, mercy ; and long-suffering. " In his love 
and in his pity he redeemed them." Isa. lxiii. 9. "Then 
will the Lord pity his people." Joel ii. 18. " Ye have seen 
that the Lord is very pitiful." James v. 11. "For the 
Lord thy God is a merciful God : he will not forsake thee." 
Deut. iv. 31. "Also unto thee, Lord, belongeth mercy." 
Psalm lxii. 12. " give thanks unto the Lord, for he is 
good ) for his mercy endureth for ever." Psalm cvii. 1 ; 
cxviii. 1; cxxxvi. 1. "It is of the Lord's mercies that we 
are not consumed." Lam. iii. 22. " To the Lord our God 
belong mercies and forgivenesses." Dan. ix. 9. "And the 
Lord passed by before him, and proclaimed, The Lord, The 
Lord God, merciful and gracious, long-suffering, and abun- 
dant in goodness and truth." Exod. xxxiv. 6. " But he, 
being full of compassion, forgave their iniquity." Psalm 
lxxviii. 38. " Or despisest thou the riches of his goodness 
and forbearance and long-suffering; not knowing that the 
goodness of God leadeth thee to repentance?" Rom. ii. 4 
"And account that the long-suffering of our Lord is salva- 
tion." 2 Peter iii. 15. 

Before passing from this part of the subject, it may be 
necessary to observe, that, as the manifestation of the Divine 
goodness to sinners presents it to our view as pity, compassion, 
mercy, long-suffering, etc. ; so aggressions on the Divine 



THE TRIUNE PERSONALITY OF GOD. 233 

holiness by infractions of justice, or by the resistance to 
truth, call forth the wrath of God, and provoke his ven- 
geance. " God judgeth the righteous, and God is angry 
with the wicked every day." Psalm vii. 11. "And the 
Lord was angry with Solomon, because his heart was turned 
from the Lord God of Israel." 1 Kings xi. 9. " Because 
they have cast away the law of the Lord of hosts, and despised 
the word of the Holy One of Israel; therefore is the anger 
of the Lord kindled against his people." Isa. v. 24, 25. 
" To me belongeth vengeance, and recompense." Deut. 
xxxii. 35. " For this is the clay of the Lord God of hosts, 
a day of vengeance, that he may avenge him of his adver- 
saries." Jer. xlvi. 10. 

We have thus, as far as our limits allow, furnished an out- 
line of the prominent elements of information given in Holy 
Scripture respecting the natural and moral attributes of God. 
He is thus presented to our view, not only as possessing 
every excellence in supreme perfection, but is described as 
exercising all these infinite powers for the benefit and blessing 
of mankind. " He delighteth in mercy." We must not, 
however, close our inquiry into the revelations of the Bible 
concerning the Divine Being at this point; for, wonderful as 
are the communications we have already considered, yet more 
glorious and profound depths remain to be carefully and 
reverently surveyed. For Holy Scripture not only instructs 
us in the existence of an infinite and eternal Deity, possess- 
ing these lofty attributes and powers ; it also clearly indicates 
that there is a Trinity of persons in this one God. 

On this subject I would speak with becoming diffidence 
and caution. It is confessedly full of mystery. There is, 
however, one point which is sufficiently clear. The manner 
or mode of the Divine existence is not to be ascertained by 
oar research. No intellectual effort of the wisest man can 
possibly ascertain what is possible or impossible in respect of 
the Deity. We can know just as much of God as he has 
been pleased to reveal in his word, and no more. It is alike 
our duty and privilege to apprehend this amount of know- 
ledge : we cannot add to it by any of our reasonings or 
speculations. " To the law and to the testimony" we must 
appeal, and that with humble, prayerful, and teachable spirits. 



234 ELEMENTS OF DIVINITY. 

If we keep to this, we may be preserved from all unprofitable 
bewilderment, even whilst discussing subjects associated with 
the most profound mysteries ; inasmuch as the truth revealed 
is always plain matter of fact, and consequently separable, 
by the lowest capacity, from the means by which this fact is 
produced, or the mode by which it exists. As this point is 
of some consequence, I may be permitted to explain my 
meaning by a familiar scriptural illustration. I direct at- 
tention to the miraculous passage of the Jordan by the Israel- 
ites, under the direction of Joshua. We are told on that 
occasion u that the waters which came down from above stood 
and rose up upon an heap," (Joshua iii. 16,) so that the bed 
of the river was left dry for the people to pass over. Now 
this fact is revealed; and a believer in the verity of holy 
writ has to receive and to believe it. But the giving of full 
credence to it has nothing whatever to do with the instru- 
mental agency by which this wonder was effected. Whether 
on that occasion the laws of gravity ceased to act, or the 
water was deprived of its fluidity, and became for the time a 
coagulated mass, or whether the phenomenon was produced 
by any other means, we know not, and need not know, in 
order to believe that the miracle was actually wrought, as it 
is narrated by the sacred writer. 

In like manner, if the Bible does clearly teach that there 
exists a plurality of persons in the one glorious and eternal 
God, we may be fully justified in giving attention to these 
revelations in proportion to the grandeur of the subject, and 
the wonderful character of the communication ) but as the 
mystery of the manner, or mode, in which these personalities 
exist in one God, makes no part of the matter revealed, it is 
not exhibited as an object of faith. The fact here, as in the 
former case, is to be believed, apart from any mystery in 
which the manner of its accomplishment may be involved. 
The question, therefore, is neither whether we can make this 
subject clear by reasoning efforts, or illustrate it by earthly 
analogies ; but, what is the precise teaching of the Bible re- 
specting this most important matter ? 

In order to bring this subject under your consideration in 
the most explicit and intelligible manner, it will be necessary, 
in the first instance, to call your attention to a class of texts 
which, speaking of Divine operations, do so by using a 



THE TRIUNE PERSONALITY OF GOD. 235 

plural term as a designation for the Deity, and a singular one 
as descriptive of his action. " In the beginning God cre- 
ated the heavens and the earth." In this passage the He- 
brew word, (Elohim,) which in our version is translated 
"God/' is plural, and means strictly and properly "Gods;" 
while the Hebrew word (bar a) which is rendered "created"" 
is singular. In a case like this, it first occurs to us to in- 
quire whether this anomaly arises from a misprint, erroneous 
transcription, or is occasioned by any habit or idiosyncracy 
of the author. A brief examination is sufficient to show that 
neither of these suggestions will account for the strange ap- 
pearance which has been noticed. It cannot be occasioned 
by an error in printing or transcribing - for it uniformly oc- 
curs throughout the first three chapters of Genesis, where it 
is found above fifty times. Nor can it be attributed to any 
peculiar habit or practice of Moses, for he usually observes 
the rule of not only making his nouns and verbs agree in 
number, but even the singular of this term IJlohim, namely, 
Eloah, is used by him as a Divine appellation more than 
once; whilst the plural JEJlohim is frequently used with plural 
verbs and adjectives. 

It is of still more importance to show that this practice of 
using a plural term when speaking of God was not confined 
to Moses. In the speech of Abraham to the King of Gerar, 
in which he says, "When God caused me to wander," (Gen. 
xx. 13,) the original Elohim stands for God. And when 
Jacob spake of the appearance of God to him at Bethel, he 
used the same plural term. Gen. xxxv. 7. These facts are 
sufficient to prove that this peculiar form of language is em- 
ployed for some specific purpose, and to indicate, as far as the 
construction of forms of speech can do it, the doctrine of 
holy writ respecting the person of the Divine Nature. 

If it be asked, " How can this be effected by what is con- 
fessedly false grammar ?" I reply, It does not follow that what 
would be deserving of this appellation, provided such forms 
of speech were applied to men, is so when employed to speak 
of God. Our language is devised and arranged in perfect 
adaptation to the circumstances, wants, and relations of men. 
If, therefore, it be employed to speak of those phases of 
Divine existence to which nothing human can bear any ana- 
logy, the only proper way to meet the case may be to adapt 



236 ELEMENTS OF DIVINITY. 

the terms to the sense to be expressed, although in doing so 
there may be a violation of those conventional laws which 
usually apply to the arrangement of words. I will explain 
my meaning by referring to the case in hand. The inspired 
writer had to record certain Divine operations. Presuming, 
then, that in the one Divine Being there exists a plurality of 
persons, he would necessarily have to use a plural term to in- 
dicate such plurality, while, these persons being in such in- 
timate and mysterious union that they made but one God, 
there could be but the action of one ; and consequently a 
singular verb was with perfect propriety employed. The 
noun charged to record, as a fact, the presence and operation 
of a plurality of persons, was properly plural, and the verb 
being equally limited to represent but one action, was, for this 
reason, singular; and hence this apparent anomaly of lan- 
guage conveys to us a great truth. 

That this is the case, we have abundant evidence in other 
parts of Holy Scripture. The fact is indeed distinctly as- 
serted, " Jehovah our Elohim is one Jehovah;" (Deut. vi. 
4 ;) or, as it is rendered in our version, " The Lord our God 
is one Lord :" where the unity of the Deity is asserted by the 
term " Jehovah" in the singular, and the plurality of persons 
by the name Elohim being plural. 

But this plurality of persons in the Divine Nature is also 
taught by other forms of speech. We read, " The word of 
the Lord came unto Abram, saying." Gen. xv. 1. It is not 
a word spoken that is heard by Abram, but a personal Word 
which came to him speaking: "The Word came, saying." 
Again : " The Lord rained upon Sodom and upon Gomorrah 
brimstone and fire from the Lord out of heaven." Gen. xix. 
24. Here two persons are invested with the incommunicable 
name Jehovah; the one acting on earth, the other in hea- 
ven. Passages of this import might be multiplied; but this 
is not necessary. We shall more effectually elicit the required 
amount of information within the smallest compass, by now 
directing our attention to the doctrines which Holy Scrip- 
ture contains, respecting the three persons severally existing 
in the Godhead. 

Little need be said concerning the First Person. He is 
simply termed Jehovah, or God, and is seldom spoken of in 
respect of his personality, except in connection with, or in 



THE TRIUNE PERSONALITY OF GOD. 237 

contradistinction from, the Son or the Holy Spirit. The First 
Person is, however, spoken of in the Old Testament as the 
invisible Jehovah, and in the New, as the Father. We are 
told, "No man hath seen God at any trine." John i. 18. 
" Not that any man hath seen the Father." John vi. 40. 
We have, consequently, no clear and undoubted instance in 
which the Father' is made visible to man. One peculiarity 
of this Divine Person is, that ministerial acts are never at- 
tributed to him : the other two persons are constantly spoken 
of as ministerial agents, but not the first. When the visible 
and acting Jehovah rained fire and brimstone on Sodom, the 
Father was the Jehovah in heaven from whom it came. It 
was the Father who said, " Thy throne, God, is for ever 
and ever;" (Psalm xlv. 6;) and he is "the Lord" who, in 
the words of David, " said unto my Lord, Sit thou at my 
right hand." Psalm ex. 1. We know from New Testa- 
ment authority to whom these words were addressed, and that 
God the Father was the speaker. The evidence which the 
new covenant Scriptures give to the personality of the Father 
is still more explicit and abundant : " God so loved the world 
that he gave his only-begotten Son." John iii. 16. " Bap- 
tizing them in the name of the Father," etc. Matt, xxviii. 
19. " The glory as of the only-begotten of the Father." 
John i. 14. Passages of this kind might be multiplied to a 
great extent. But this is not the poi£& to which objection is 
currently made ; it being generally directed against the Di- 
vinity and Personality of the Second and Third Persons. 
Special attention will therefore be given to these points. 

The Son, however, is shown to be a distinct Person in the 
Divine Trinity, by numerous texts of Holy Scripture. It is 
worthy of observation on this subject, that, in the earliest 
portions of the Bible, and where we find plural appellations 
so frequently given to Deity, we also find mention made 
of one person possessing Divine powers, yet peculiarly mani- 
fested to mankind, and frequently in human form. Im- 
mediately after the fall, we read, "They heard the voice of 
the Lord God walking in the garden." Gen. iii. 8. You 
will note here, that it was not the sound of language which 
was heard, but the sound of walking. Our first parents 
seem to have known the footsteps of this Divine Person : 
they heard his Walking, were afraid, and hid themselves 



238 ELEMENTS OF DIVINITY. 

He was therefore no stranger to them. It is also worthy of 
observation , that the Jerusalem Targum, which exhibits the 
doctrines of the ancient Jews, gives the beginning of the 
verse following that which has just been quoted, in this 
sense : " The Word of the Lord called unto Adam :" so that 
they held the phrase, " Voice of the Lord/' as equivalent to 
"Word of the Lord." 

As we have already seen, " the Word of the Lord," and 
the visible " Jehovah," came to Abraham ; the latter cer- 
tainly under the appearance of a man | for he who partook 
of the patriarch's bread and flesh, butter and milk, is soon 
afterward addressed by him as " Jehovah," " the Judge of 
all the earth;" and in other terms implying absolute 
divinity ; such as, " Is any thing too hard for the Lord V 
Gen. xviii. 14, 25. So in the case of Jacob, he says of the 
man with whom he wrestled, "I have seen God face to face." 
Gen. xxxii. 30. 

It was this Divine Person who manifested himself to 
Moses expressly as " the God of Abraham, the God of Isaac, 
and the God of Jacob ;" (Exod. iii. 6 ;) who led the Israel- 
ites out of Egypt, and guided them as their God, dwelling 
with them in the visible glory or Shekinah, over the cheru- 
bim in the holy place. In those manifestations he is, 
indeed, generally called " the angel of the Lord ;" but then, 
as such, he constantly displays and exercises Divine attri- 
butes, and is addressed by Divine names. Hence, "The 
angel of God spake unto me in a dream, saying, I am the 
God of Bethel." Gen. xxxi. 11, 13. And when this 
" angel of the Lord" appeared to Moses in the bush, he was 
called God, and declared himself to be the great I AM; 
and when this Divine Person is seen in the full revela- 
tion of his glory in the inner sanctuary, he is not only called 
Jehovah, (Isa. vi. 5,) but when this scene is referred to by 
the inspired apostle, he is identified with Christ : " These 
things, said Esaias, when he saw his glory, and spake of him." 
John xii. 41. So when this glorious Shekinah is seen by 
Ezekiel on the throne over the living cherubim, he appears 
in the form of a man." Ezek. i. 26 ; x. 

In the New Testament, however, we pass from visions, 
symbols, and obscurity, into the full vision of Divine truth; 
and have, accordingly, placed before us, in plain nnd simple 



THE TRIUNE PERSONALITY OF GOD. 239 

terms, a clear and explicit revelation of the great truth which 
we have above endeavored to trace out by a comparison of 
several portions of Old Testament Scripture. John ex- 
pressly says, " In the beginning was the Word, and the Word 
was with God, and the Word was God. And the Word was 
made flesh, and dwelt among us, (and we beheld his glory, 
the glory as of the only-begotten of the Father,) full of 
grace and truth." John i. 1, 14. What can be clearer than 
this authoritative statement ? Here we are informed that 
'•the Word," of whom we read in the Mosaic writings, was 
in the beginning ; that is, was before any of the creative acts 
of Deity had commenced. He was in the beginning, and 
was God, truly and essentially Divine. But, notwithstand- 
ing this, the Word was not the only Divine Personality so 
existing; for the Word was in the beginning with God. 
And, further, this Divine Word, which so existed, and by 
whom all things were made, was he who became incarnated 
as the only-begotten Son of God. We see, therefore, in our 
Lord Jesus Christ, Him who had manifested his glory in 
Old Testament times, and who appeared at length as the 
promised Seed of the woman, to destroy the works of the 
devil. As this is a most important subject, and as nothing is 
of more consequence than that we should have clear and 
correct views of the scriptural character of the Second Per- 
son in the sacred Trinity, "the Word of God," I will con- 
dense what may be further necessary on this subject under 
the following heads : The titles given to Christ ; the acts 
attributed to Christ; the Divine worship paid to Christ; the 
Sonship of Christ. 

1. The titles given to Christ. These imply true and pro- 
per Divinity. The incommunicable name Jehovah is applied 
to Jesus. This is a title never given to a created being : 
"I am Jehovah: that is my name; and my glory will I not 
give to another." Isa. xlii. 8. The prophecy respecting 
" the way of Jehovah," " the highway of our God," is dis- 
tinctly applied to Christ by Matthew. Isa. xl. 3 : Matt. iii. 
3. Paul quotes, " Whosoever shall call on the name of 
Jehovah shall be delivered," (Joel ii. 32,) and applies it to 
Christ. Horn. x. 13. The term "Lord" has been shown to 
be the Greek word frequently used as equivalent to Jehovah, 
as it is in many instances; such as, "He is Lord of all." 



240 ELEMENTS OF DIVINITY. 

Acts x. 36 : Heb. i. 10 : Rev. xvii. 14 ; xix. 16. But when 
this word is used in a lower sense, it is frequently appended 
to another term, expressive of true Divinity ; as in the pas- 
sage, " Many of the children of Israel shall he turn to the 
Lord their God." Luke i. 16. "My Lord and my God." 
John xx. 28. Christ is also called God. "Thy throne, O 
God, is for ever and ever." Heb. i. 8. " They shall call 
his name Emmanuel, which being; interpreted is, God with 
us." Matt. i. 23. "The Word was God." John i. 1. 
" The glorious appearing of the great God and our Saviour 
Jesus Christ." Titus ii. 13. " Christ came, who is over 
all, God blessed for ever." Rom. ix. 5. In addition to 
this we might mention, that Christ is also called " the Lord 
of glory ;" (1 Cor. ii. 8 ;) " King of kings, and Lord of 
lords;" (Rev. xix. 16;) "King of Israel;" (John i. 49;) 
which proving, as it does, his preexistence, is for this reason, 
and on the principle of the theocratic government of the He- 
brews, equivalent to a Divine appellation, "the Son of God," 
(verse 49,) and "the Word;" (verse 1.) 

It is freely admitted that critical ingenuity may cavil at 
some of these terms, and deny that they convey the idea of 
absolute Divinity ; but I am bold to affirm that the applica- 
tion of all these titles to one person is quite sufficient to prove 
his Divinity. If not, indeed, the assertion of Divinity must 
be impossible ; for we have here applied to Christ all the 
strongest terms which the Scriptures contain, expressive of 
Divine attributes. 

2. But attributes and actions which none but God him- 
self could possess or perform, are also ascribed to Christ. 
The Child born is " the everlasting Father." Isa. ix. 6. 
Other passages also speak of his eternity. Rev. i. 17, 18; 
ii. 8; xxii. 13. Immutability is ascribed to him; (Heb. 
i. 10-12; xiii. 8;) omnipresence; (Matt, xxviii. 20: John 
iii. 12, 13 ;) omniscience. John ii. 24 ; xxi. 17 : Matt, 
xii. 25. To him is ascribed the work of creation. John i. 
3 : Col. i. 16 : Heb. i. 10. He preserves and sustains all 
things. Col. i. 17: Heb. i. 3. Christ pardons sin; (Mark 
ii. 5 : Luke v. 20;) gives the Holy Spirit; (Luke xxiv. 49 : 
John xvi. 7;) bestows spiritual blessings on mankind. John 
xiv. 27 : 2 Cor. i. 20. 

3. Christ is also set forth in the word of God as the true 



THE TRIUNE PERSONALITY OF GOD. 241 

and proper object of worship. He was predicted as such. 
Psalm Ixxii. 15, 17. His worship is commanded. John v. 
23 : Phil. ii. 10 : Heb. i. 6. He was worshipped on earth. 
Matt, ii. 11; ix. 18; xv. 25; xx. 20, 21; xiv. 33: Luke 
xxiv. 52 : Q-al. i. 5. He is worshipped in heaven. Bev. v. 
8-10, 12, 13 ; vii. 9, 10. 

4. We now proceed to notice the import of the Divine 
Sonship. Mysterious as this subject in its profoundest 
depths confessedly is, it is very important that clear and dis- 
tinct views should be obtained as to what is actually revealed 
respecting it. A peculiar notion was held and, if not origin- 
ated, reduced to a kind of system by Sabellius, an African 
bishop or presbyter, about A. D. 250 or 260. It was this : 
that, instead of there being three persons in the Godhead, 
the Trinity really referred to relations; and that the Son 
and Spirit were only virtues, functions, and emanations 
of Deity; that he who is in heaven is the Father of all 
things ; that he descended into the Virgin, became a child, 
and was born of her as a Son ; and that, having accom- 
plished the mystery of our redemption, he effused himself on 
the apostles in tongues of fire, and was then called the Holy 
Ghost. Now, this is not what is revealed in the Bible, but 
a false and mischievous perversion of it. The Sonship of 
Christ is real, as the plurality of persons in the Deity is an 
established fact. 

Another and equally mistaken notion has been propounded 
in modern times, to the effect, that the term " Son of God" 
is in the Scriptures applied to Christ only in respect of his 
human nature; and, consequently, the Sonship commenced 
with the miraculous conception of the humanity of Jesus 
in the womb of the Virgin. The great talents and learn- 
ing of the late Dr. Adam Clarke, some years ago, gave 
immense impetus to this opinion ; but sounder views now 
generally obtain. 

It would seem a sufficient antidote to the latter notion, 
to observe, that the terms " father" and " son," when used 
in any given case, must be used in the same sense. If a 
Christian is the instrument, of a sinner's conversion, he may 
be called his spiritual " father," and the convert his u son in 
the gospel." But it would be strange indeed, if, because 
this person was for this reason called "son," it should 

11 



242 ELEMENTS OF DIVINITY. 

be insisted on that the other was his natural father. If, 
then, Christ is called " the Son of God" only because of the 
miraculous creation of his human nature, then, of course, 
God can only be called Father on the ground of this mira- 
culous creation. But no truth is more clearly stated than 
that this miraculous creation was not the work of the Father, 
but of the Holy Ghost. Luke i. 35. It would seem suffi- 
ciently evident, from this alone, that the Sonship of Christ 
did not merely respect his humanity, as it could not give the 
title of Father to the first person. 

Before quoting a few portions of Scripture to show that 
the term " Son" refers to the Divine nature of the Redeemer, 
it may be observed, that the term " only-begotten" is used 
several times in respect of Christ ; and if it applied to his 
human nature, it would not be correct ) for the body of Adam 
was also immediately produced by Divine power, and is, con- 
sequently, called by Luke u the son of God." The term 
" only-begotten" must, therefore, have reference to the Divine 
nature of the Saviour. Observe another of these passages : 
u God so loved the world, that he gave his only-begotten 
Son." John iii. 16. Was this unspeakable love displayed 
in the creation of the human body of Jesus, or in the humi- 
liation and work of him who " thought it not robbery to be 
equal with God V 9 Surely, the latter. It was in this sense 
that he " spared not his own Son, but delivered him up for 
us all." Rom. viii. 32. Another decisive proof of the Di- 
vine sonship of Christ is found in these words : " Concerning 
his Son Jesus Christ our Lord, which was made of the seed 
of David according to the flesh ; and declared to be the Son 
of God with power, according to the Spirit of holiness, by 
the resurrection from the dead." Rom. i. 3, 4. It will be 
seen at once that the resurrection could not declare the mira- 
culous conception of Christ. Besides, we have here his hu- 
man and Divine nature placed in opposition. According to 
the flesh, he was of the seed of David ) but he was the Son 
of God as he was Divine, and consequently his remaining 
in the grave was impossible. Further conclusive proof is 
found that this term respects his Divinity, in those texts 
which were occasioned by a desire to express supreme Divin- 
ity, without any reference to his humanity. It will only be 
necessary to add, that the death of Christ actually took place 



THE TRIUNE PERSONALITY OF GOD. 243 

because of the universal and strong opinion of the Hebrews 
of that clay, that these words, " the Son of God," referred 
exclusively to absolute Divinity. The Jews did not expect 
that their Messiah would be Divine : hence their confusion 
when asked, " How, then, did David in spirit call him 
Lord ?" Accordingly, Jesus was frequently styled the 
" Messiah/ ' and its equivalent, "the Son of David/' without 
its calling forth any violent animosity. Matt. ix. 27; xx. 30, 
31": Mark x. 47,48: Luke xviii. 38, 39: Matt. xv. 22; 
xxi. 9, 15. We consequently find that when Christ, on being 
arraigned, was questioned as to his Messiahship, he refused to 
plead. The student must take his information on this im- 
portant point from the ample narrative of Luke, as Matthew 
blends the two questions into one. They asked him, "Art 
thou the Christ ? tell us. And he said unto them, If I tell 
you, ye will not believe. Then said they all, Art thou then 
the Son of God ? And he said unto them, Ye say that I am/' 
Luke xxii. 67, 70. This acknowledgment was declared to be 
blasphemy, and he was condemned to die : proof positive 
that the term " Son of God" did not refer to the humanity, 
but to the proper Divinity of Christ. 

It is freely admitted that we know nothing of the manner 
of this mysterious relation, any more than we do of the in- 
scrutable union of three persons in the Godhead ; but we 
have the most abundant evidence throughout the Bible that 
this Triune Deity exists, and that the first and second per- 
sons are constantly spoken of as Father and Son ; and espe- 
cially so where there is no reference to the human nature of 
Jesus ; where the language seems exclusively to apply to 
Christ's essential Divinity : "Baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost." Matt, 
xxviii. 19. 

We close this part of our subject by a brief notice of 
the personality of the Holy Spirit. The inquiry will re- 
spect two simple propositions : that the Holy Spirit is a 
person, and that he is Divine. This personality is proved 
from a variety of texts, which have no meaning in any 
other sense : " God anointed Jesus with the Holy Ghost." 
Acts x. 38. " That ye may abound in hope, through the 
power of the Holy Ghost." Bom. xv. 13. " To lie to the 
Holy Ghost." Acts v. 3. "We arc his witnesses; and so 



244 ELEMENTS OF DIVINITY. 

is also the Holy Ghost." Verse 82. " Ye do always resist 
the Holy Ghost." Acts vii. 51. " The Holy Ghost said." 
Acts xiii. 2. "It seemed good to the Holy Ghost." 
Acts xv. 28. "The Holy Ghost witnesseth in every city." 
Acts xx. 23. " Well spake the Holy Ghost." Acts xxviii. 
25. "As they were moved by the Holy Ghost." 2 Peter 
i. 21. "As the Holy Ghost saith." Heb. iii. 7. "In the 
words which the Holy Ghost teacheth." 1 Cor. ii. 13 
These, and numerous other passages which might be cited, 
cannot be understood as the personification of an attribute, 
but clearly refer to a person properly so called. And 
this is further manifest by the ascription of acts and 
feelings to this Divine Person : " It is not ye that speak, 
but the Holy Ghost." Mark xiii. 11. "It was revealed 
unto him by the Holy Ghost." Luke ii. 26. " The Holy 
Ghost descended in a bodily shape." Luke iii. 22. "The 
Spirit of God moved upon the face of the waters." Gen. i. 
2. " The Spirit of God hath made me." Job xxxiii. 4. 
" My Spirit shall not always strive with man." Gen. vi. 3. 
"Grieve not the Holy Spirit of God." Eph. iv. 30. 
" Quench not the Spirit." 1 Thess. v. 19. 

Eut the Holy Ghost is not only a distinct person, he 
is truly God. Sin against him is called blasphemy. Matt. 
xii. 31. " Why hath Satan filled thine heart to lie to the 
Holy Ghost? Thou hast not lied unto men, but unto God." 
Acts v. 3 ; 4. The Holy Ghost is called Lord. 2 Cor. iii. 
17. He is eternal. Heb. ix. 14. He is omnipresent. 1 
Cor. vi. 19 : Rom. viii. 14. He is omniscient. 1 Cor. ii. 
10. He is the source of inspiration. 2 Peter i. 21 : John 
xvi. 13. He is the fountain of life. John vi. 63. He is 
united with the Father and the Son in the one God. Matt. 
xxviii. 19:2 Cor. xiii. 14. 

I have thus given a brief summary of the doctrines of 
the Bible respecting the Divine being, attributes, and tri- 
une personality. Let me entreat you to fill up this out- 
line by prayerful study and research. Do not indulge the 
mistaken notion, that we need no other teacher than our 
own experience in this matter. God hath revealed him- 
self in our hearts, it is true, to give us Divine knowledge 
and salvation ; but this is not to supersede the authoritative 



THE TIUUNE PERSONALITY OF GOD. 245 

teaching which he has communicated in his holy word, 
but rather to prepare us to comprehend this teaching in 
all its fulness. Here we may learn yet more fully to 
know Him who filleth all in all, whom to know is life 
eternal. 



24.6 ELEMENTS OF DIVINITY. 



LECTURE VI. 

THE TEACHING OF HOLY SCRIPTURE CONCERNING THE 
REDEEMING WORK OF CHRIST. 

Having considered the revelations of the Bible on the 
subject of the Divine existence, perfections, and threefold 
personality in the Father, Son, and Holy Ghost, we proceed 
to mark the further development of Divine truth in its exhi- 
bition of the redeeming work of Christ. 

If, turning away the mind from the manifold, deeply inter- 
esting, and instructive, but at the same time minor subjects 
brought forward in the pages of revealed truth, we carefully 
consider its whole scope, with a view to ascertain the great 
design which it exhibits — the grand subject which is its bur- 
den and theme, the glorious object of all its vast magazine 
of truth, and almost infinite apparatus of wisdom, power, and 
mercy — we find it to be the redemption of mankind. 

The attentive reader of Holy Scripture will find intima- 
tions of this introduced in the beginning, and, glowing in 
all its freshness and fulness, at the end, of the canon. Like 
a silver thread, it is interwoven with all the history and bio- 
graphy contained in the sacred pages; as a line of light, it 
pervades the vast range of wonderful prophecy; it is recog- 
nized as the ruling principle in the Divine administration 
towards men ; nations rise, flourish, and fall, to subserve this 
grand purpose; and the redemption of mankind is the great 
end of the law, and of all the typical and ceremonial arrange- 
ments which were divinely appointed throughout succeeding 
ages. It is this, in fact, which forms the great object and 
end of God's revelation to man. All the miracles of his 
power, the manifestations of his wisdom, the wonders of 
his love, have been called into exercise to announce and 



THE REDEEMING WORK OF CHRIST. 247 

effect tlie redemption of mankind. And this redemption was 
wrought out for our race by the Son of God, our Lord Jesus 
Christ. 

In directing your attention to this important subject, it will 
be desirable that we should consider the redeeming work of 
the Saviour as comprising his humiliation, righteousness, 
teaching, and miracles, his sufferings and death, and his as- 
cension, intercession, and reign. 

The first element presented to our minds, in proceeding to 
consider the humiliation of our Redeemer, is the incarna- 
tion. This word literally signifies " clothing with flesh/' 
and is employed to exhibit that wondrous mystery in the pro- 
cess of redemption, by which the eternal Son of God really 
and permanently united his Divinity to human nature, so as 
to constitute this God-man — Jesus Christ — an efficient Re- 
deemer for the human race. It must be admitted that this 
word " incarnation ," like the term " Trinity/ ' with some 
others which very accurately represent important Scripture 
doctrines, is not found in the Bible : it has, however, its 
equivalents in many portions of Scripture ; and the fact which 
it represents is abundantly taught in the New Testament. 

It will be instantly perceived that this doctrine implies the 
preexistence of the Divinity which was thus incarnated. "In 
the beginning was the Word, and the Word was God." John_ 
i. 1. We accordingly find the Word manifested to our first 
parents immediately after the fall. And if we may rely on 
the opinions of the ancient Jews, that the "voice of the 
Lord" which was heard walking in the garden was the Word 
of the Lord, we shall find that this Divine Person actually 
announced his future incarnation to the first guilty pair, 
when, in his judgment on the serpent, he said, u I will put 
enmity between thee and the woman, and between thy seed 
and her seed ; it shall bruise thy head, and thou shalt bruise 
his heel." Gen. iii. 15. The attentive student of Scrip- 
ture will easily perceive that as the progressive revelation of 
the sacred oracles displayed the gracious presence of this 
Divine Word with the patriarchs and his Hebrew Church, 
there were also revealed further and more distinct intima- 
tions of the incarnation. 

It will be necessary to glance at a few of the most promi- 



248 ELEMENTS OF DIVINITY. 

Bent of these prophetic intimations. The first we notice was 
given to Abraham in these words : "And in thy seed shall 
all the nations of the earth be blessed;" (Gen. xxii. 18;) a 
passage which limiteu the expectation of universal blessed- 
ness to some individual descendant of Abraham. Afterward 
Jacob, in blessing his sons, declares, " The sceptre shall not 
depart from Judah, nor a lawgiver from between his feet, 
until Shiloh come; and unto him shall the gathering of the 
people be." Gen. xlix. 10. Here the ruling dominion is pro- 
mised to Judah, until the appearing of One by whom all 
people were to be governed. This text, therefore, turns at- 
tention to the time of the appearance of this Great One. 
Then, when Moses was delivering his valedictory addresses 
to the Israelites, he was commissioned of God to promise 
them, " I will raise them up a Prophet from among their 
brethren, like unto thee, and will j)ut my words in his mouth ; 
and he shall speak uilto them all that I shall command him." 
Deut. xviii. 18. In this, passage, the appearance of one 
from the Hebrew stock, endowed with Divine power to intro- 
duce a new covenant and spiritual economy, is plainly stated. 
We now come to the revelations made to David, from which 
we select the following : " I will declare the decree : the Lord 
hath said unto me, Thou art my Son ; this day have I begot- 
ten thee. Ask of me, and I shall give thee" the heathen 
for thine inheritance, and the uttermost parts of the earth 
for thy possession. Kiss the Son, lest he be angry, and ye 
perish from the way," Psalm ii. 7, 8, 12. In this passage 
we have, for the first time, the determined purpose of God, 
here called a " decree," announced for establishing the sove- 
reignty of his Son over the heathen and the uttermost parts 
of the earth. We give another of these : " Sacrifice and 
offering thou hast no delight in : then a body hast thou pre- 
pared me. Burnt-offering and sin-offering thou desirest not: 
then I said, Behold, I come ! In the roll of the book it is 
written concerning me." Psalm xl. 6, 7, Dr. Pye Smith's 
translation. We have here not a very obscure intimation of 
the incarnation : the Lord's dissatisfaction with merely ani- 
mal sacrifice, the preparation of a body for him who came to 
do the will of God. The fulness of the prophetic vision, 
however, made yet clearer revelations of this coming event. 
Hence we read, " The Lord himself shall give you a sign : 



THE REDEEMING WORK OF CHRIST. 219 

Behold, a virgin shall conceive, and bear a Son, and shall 
call his name Irnmanuel ;" (Isa. vii. 14 y) " which," says 
Matthew, applying this prophecy to Jesus Christ, " being in- 
terpreted is, God with us." Matt. i. 23. But this prophet 
is yet more explicit; and, in the prophetic anticipation of the 
incarnation, exultingly exclaims, " Unto us a child is born, 
unto us a Son is given ; and the government shall be upon 
his shoulder ; and his name shall be called Wonderful, Coun- 
sellor, The mighty God, The everlasting Father, The Prince 
of peace." Isa. ix. 6. 

Our limits will not allow further citation, although many 
important predictions yet remain unnoticed. These, how- 
ever, will be sufficient to show that this wonderful event was 
clearly and fully foretold in the Old Testament Scripture. 
And the reader should be reminded that, although we have 
confined our reference entirely to texts which speak of the 
incarnation, yet, in order fully to apprehend the teaching of 
Holy Scripture on this particular point, we must take these 
in connection with numerous others which, while promising 
a great Deliverer and Redeemer, did not make reference to 
the incarnation; but, in their general effect on the Hebrew 
mind, all these would merge into one common influence, and 
produce an expectation of the Messiah. 

In the fulness of time these predictions were verified : 
" The Word was made flesh, and dwelt among us." John i. 
14. This language must not be so rigidly interpreted, as to 
be supposed to teach that the Divine Nature was changed, 
but that it was so intimately and mysteriously united to 
humanity as to constitute the whole but one person. The 
Most High had previously, in various ways, manifested him- 
self to mankind ; but now all the types, promises, and pro- 
phecies of the Old Testament were fulfilled by the perfect 
union of the Divine and human natures in the person of 
Christ. So that in Christ there is one person ; and in this 
unity of person two natures, the Divine and the human ; and 
there is no change, or mixture, or confusion of these two 
natures, but each retains its own distinguishing properties. 
If any inquire how it was possible, if Christ were truly God, 
for him to be born and die, to grow in wisdom and stature ; 
how he could be subject to law, be tempted, and stand in need 
«f prayer ; how he could be forsaken of his Father, purchase 
11* 



250 ELEMENTS OF DIVINITY. 

the Church with his own blood, and have a "joy set before 
him/ ; and have all power in heaven and earth given to him ; 
the answer is, that he was also man. While, on the other 
hand, if it occasion surprise that a visible man should heal 
diseases at his will, and without reference to any higher au- 
thority, as he often did, still the winds and the waves, know 
She thoughts of men's hearts, authoritatively forgive sins, be 
exalted to absolute dominion over every creature in heaven 
md earth, be associated with the Father in solemn ascriptions 
:>f glory and thanksgiving, and bear even the awful names 
of God; the solution of the difficulty is found in the fact, 
that Christ is God as well as man. 

But this incarnation is represented as an act of the greatest 
condescension and humiliation. " Though he was rich, yet 
for your sakes he became poor, that ye through his poverty 
might be rich. ;; 2 Cor. viii. 9. " Who, being in the form 
of God, thought it not robbery to be equal with God ; but- 
made himself of no reputation, and took upon him the form 
of a servant, and was made in the likeness of men; and being 
found in fashion as a man, he humbled himself, and became 
obedient unto death, even the death of the cross." Phil. ii. 
6-8. 

it is not possible for any language to exhibit a full and 
complete idea of the condescension and humiliation which 
the Son of God displayed in his incarnation and career in this 
world. But all that words can do seems to be accomplished 
by these portions of holy w^rit. Nothing can be more futile, 
and indeed pitiful, than the Socinian glosses which they 
have called forth. If words have any meaning, these texts 
must teach the dignity, exaltation, and glory of Christ in 
his preexistent state. On earth he was never rich in posses- 
sion of any thing with which he had previously parted ; his 
riches could not therefore have been possessed by him here. 
But he was rich in all the fulness of Divine glory. Yet he 
laid all this aside, and descended, not only to take upon him- 
self our humanity, but even to come down to such poverty as 
to say, " The foxes have holes, and the birds of the air have 
nests; but the Son of man hath not where to lay his head." 
Matt. viii. 20. 

The second text just quoted expresses the same sense still 
more forcibly; and teaches most distinctly that Christ is- 



THE REDEEMING WORK OF CHRIST. 251 

equal with God ) for the assumption of this glory involved no 
breach of justice or propriety. Yet, possessing this infinite 
dignity, he emptied himself, as the original phrase, which is 
rendered " made himself of no reputation/' literally means. 
We cannot, of course, take this to teach that he ceased to be 
truly Divine. Being essential Deity, he could not cease to 
be so. Indeed, the text, while it speaks of intrinsic quality 
in the terms already quoted, does, in respect of its scope and 
object, mainly refer to appearance. For as Christ on earth 
appeared in the aspect and character of a servant, so he in his 
preexistent glory appeared as God. And as if this transition 
was not enough, he not only emptied himself of glory, and 
came down to our humanity, but even then he humbled him- 
self still more, " and became obedient unto death, even the 
death of the cross." 

Such humiliation as this can have no parallel. The depth 
of suffering, of ignominy, of shame, voluntarily and vicari- 
ously endured by the Redeemer, was such as no mere man 
could by any possibility approach ; still less could the height 
of his Deity be known by any created being. These facts 
indicate the infinite condescension, the unmeasured humili- 
ation of the Son of God. 

We have in the next instance to notice the righteous- 
ness of Christ, his perfect innocency of heart and life. This is 
of more consequence to the perfection of the scheme of gospel 
truth than is usually understood. In order to apprehend the 
essential importance of this perfect purity, it will be necessary 
for us to consider the uninterrupted and total collision which 
all human history exhibits as existing between the laws of 
God and the conduct of men. From the creation of our race 
to the incarnation of Christ, the teeming multitudes of 
humanity had not presented one single individual who had 
fully and uniformly obeyed* the Divine law. Superficial 
readers have indeed selected some individuals whose charac- 
ters they have held up as faultless. But this apparent purity 
may frequently result from our limited knowledge of such 
persons ; it certainly never arises from intrinsic sinlessness. 
Isaiah has frequently been adduced as one of the good men 
whose character is given in the Scriptures, and who is never 
mentioned as having committed sin. Perhaps a fairer illus- 



252 ELEMENTS OJ? DIVINITY. 

tration could not be selected. We carefully read over all 
that is said respecting him, and we do not find throughout 
his whole life any charge of disobedience to Divine law. Yet 
when even this holy man was brought into the glorious 
presence of Jehovah, he exclaimed, " Woe is me ! for I am 
undone; because I am a man of unclean lips;" and, accord- 
ingly, after the application of the atonement, he was told ; 
" Thine iniquity is taken away, and thy sin purged." Isa. 
vi. 5, 7. We find nothing of this kind throughout the life 
of our Redeemer, as will be apparent from the following brief 
examination of the subject. 

It will be necessary, for our obtaining just views of this 
doctrine, to notice the two great principles of the moral law — 
perfect love to God ; sincere and unreserved love to man; 
and, taking these in all the depth of their meaning and the 
breadth of their obligation on human nature, we ask, How 
far, when regarded as subject to all these requirements, was 
Christ blameless ? 

Nor, in this inquiry, must the fact be concealed that Jesus 
Christ did not live such a recluse and retired life as to render 
a perfect acquaintance with his character impossible, or even 
difficult. On the contrary, he moved, in the most extensive 
sense of the term, in public. As a public teacher, he was 
generally placed in connection with the masses of mankind; 
and, when withdrawn from their observation, he was con- 
stantly with twelve men who were privy to all his actions 
and to all his pursuits : so that of no man that ever lived 
have we better means of obtaining the most ample informa- 
tion, than we have of the life and character of Jesus Christ. 

But he not only moved in a public sphere, and was con- 
stantly subject to observation; he was also placed in circum- 
stances the most likely to call the frailties and vices of human 
nature into action, if any such existed in his mind. Where, 
again, throughout the history of human nature, do we find a 
man led away into dreary solitude for a long period, of set 
purpose that he might " be tempted of the devil V And 
yet, in this fearful conflict, although it was continued until 
the cravings of his exhausted system greatly aided the assaults 
of the malign adversary, Jesus Christ triumphantly vanquished 
the power of Satan. As the tempter successively assailed 
each avenue of the mind, the Son of God ; setting an example 



THE REDEEMING WORK OF CHRIST. 253 

to all his followers, replied in the language of Holy Scripture, 
which not only repelled the assault, but also held forth over- 
whelming reasons for piety and devotedness to God. Besides 
these affecting scenes, our Saviour's life presented others cal- 
culated to test, in a remarkable degree, the purity of his 
principles, the immaculate holiness of his mind. See him, 
then, in seasons of the deepest sorrow, oppressed with super- 
human woe. We speak of the agonizing pains of poverty, cf 
the deep distress occasioned by want : who was ever so poor 
as Jesus ? Yet, in all this, he is full of patience, content- 
ment, resignation. Mark the extent to which he was watched, 
hated, persecuted, maligned, misrepresented; the object of 
envy, scorn, and bloody-minded malice. In all, he main- 
tained perfect meekness, unblemished sanctity of life. Even 
in his atoning agony, amid the unspeakable gloom of Geth- 
semane, and the indescribable horrors of Calvary, he was led 
"as a lamb to the slaughter, and as a sheep before her 
shearers is dumb, so he openeth not his mouth. " Isa. liii. 7. 
With every innocent human feeling in the fullest intensity 
of action, he suffered, endured, obeyed, and with his last 
breath dispensed blessings on the wretched ; and by his placid 
triumph over all the terrors of death, even whilst bending 
beneath its mortal agony, he elicited from an observant hea- 
then the wonderful exclamation, " Truly this was the Son of 
God !" Matt, xxvii. 54. 

It remains for us to observe the clear and abundant proof 
supplied by Holy Scripture, that this pure and perfect char- 
acter was formed under the ever-prevalent influence of the 
mighty twin-principles to which allusion has been made — the 
love of God, and the love of man. 

At the outset of his career, Jesus being of an age when 
mere humanity would scarcely dispose the mind to any serious 
engagement, his reply to the kind remonstrance of his mother 
was the pointed inquiry, " How is it that ye sought me ? 
wist ye not that I must be about my Father's business V y 
Luke ii. 49. So early was his supreme devotedness to God 
evinced in pious action, and asserted in emphatic terms ! 
And this continued to be the ruling principle of his life, as 
he strongly asserted long afterwards : " I seek not mine own 
will, but the will of the Father which hath sent me." John 
v. 30. Nor was this simply shown in his life : it was demon- 



251 ELEMENTS OP DIVINITY. 

strated in his death'. When entering on the hour of dark- 
ness, and beginning to bear the guilt of a ruined world, how 
earnestly did he iterate the language, " my Father, if it be 
possible, let this eup pass from me : nevertheless, not as I will, 
but as thou wilt;" and, "He went away again the second 
time, and prayed, saying, my Father, if this cup may not 
pass away from me, except I drink it, thy will be done." 
Matt. xxvi. 39, 42. What can display more clearly that 
intense love which is the cause of all real obedience, and 
which fully subjects the mind to the will of God, than this 
language anc l conduct? 

Nor was the love of Jesus to mankind less distinctly marked 
in all his life. Behold his intercourse with those who crowded 
around his way, and to whom he ministered food when faint- 
ing with hunger ! He miraculously healed the diseased, raised 
the dead, and cast out devils. In fact, his life was an unin- 
terrupted display of the most kind and devoted love for men. 
But we have here proofs of affection that can be found no- 
where else. We are told — and the statement comes not only 
with Divine authority, but with the force of self-evident truth 
— " Greater love hath no man than this, that a man lay down 
his life for his friends." John xv. 13. Yet the love oi' 
Christ to fallen man far exceeded this, the utmost force of 
natural affection ; for those for whom he devoted himself to 
humiliation, suffering, ignominy, and death, were not his 
friends : " While we were yet sinners, Christ died for us." 
Horn. v. 8. So that his love transcends all that is fabled in 
poetry, or pictured in the most romantic conceptions of the 
imaginative ; indeed, it is without a parallel in human nature : 
he supremely loved God ; and most intensely loved and sym- 
pathized with man. 

What, then, is the effect of this character, when regarded 
in respect -of the laws which God has given to mankind? In 
the first aspect of this case, it clearly affords a perfect justi- 
fication of the Divine law. It has been already observed that 
all preceding experience went to show that the law was un- 
suited to the character and capacities of mankind. No indi- 
vidual had succeeded in- fulfilling its requirements; all had 
violated its injunctions ; so that, instead of having been prac- 
tically a rule of life, it had been a minister of death ; for by 
it was "the knowledge of sin." Horn. iii. 20. "Where no 



THE REDEEMING WORK OF CHRIST. 255 

law is, there is no transgression ?' consequently, as " all have 
sinned/' "the law worketh wrath;" (Horn, iii. 23; iv. 15;) 
for, as the apostle says, " The commandment, which was or- 
dained to life, I found to be unto death/' Rom. vii. 10. 
But when this law, in all its purity, spirituality, and power, 
is seen in the actions, character, and conversation of Jesus, 
we see its perfect adaptation to the circumstances and condi- 
tion of humanity abundantly justified. In him all its demands 
were met, all its injunctions obeyed; and that without the 
slightest deficiency or interruption. 

But the holy life and unblamable character of Jesus did 
more than justify the Divine law in its adaptation to man- 
kind; they exhibited its truly holy, righteous, and ennobling 
character. Where can we find such a specimen of perfe-st 
purity, unblemished rectitude, and lofty nobility tis that ex- 
hibited in the life of our Lord Jesus ? How low, how piti- 
fully low, are all the greatness of human prowess, and the 
elevation displayed by works of art and genius, when placed 
in comparison with the majesty displayed in the conduct of 
Jesus ! What selfishness and frailty does all the righteous- 
ness of men evince, when tested by the unbending upright- 
ness of him who rendered to all their dues, giving to Caesar 
the things that were Caesar's, and to God the things that were 
God's ! The character of the best of men is found to be sin- 
ful and evil, in contrast with Him who was without guile, in 
whom there was no sin. 

And whence did all this purity, rectitude, and nobility 
arise ? What was its cause, and the reason for all the dis- 
parity between the character of Jesus and that of other men ? 
It was all comprised in this one particular : He obeyed, while 
they, more or less, disobey, the Divine law. He was what 
all human nature was intended to be, by the Divine Maker 
and Governor of man. We see around us humanity perverted 
and distorted in all the revolting aspects of wickedness through 
disobedience ; but in him all the beauty, loveliness, and great- 
ness which a perfect conformity to the law of God alone can 
inspire. Let us not, then, underrate the important instruc- 
tion afforded to us in the exalted holiness of Jesus Christ. 
It justified, honored, and magnified the law, proving it to be 
at once the sure guide to the happiness, holiness, and dignity 
of man. 



*O0 ELEMENTS OF DIVINITY. 

Nor must it be forgotten tliat this perfect conformity to the 
Divine law by Jesus Christ was essential to the adequate per- 
formance of his redeeming work. He came, indeed, princi- 
pally and specially, to offer himself a vicarious sacrifice for 
the sin of the world. But in order to this, it was necessary 
that he should "know no sin :" (Gal. ii. 17 : Heb. iv. 15 ;) 
but, as the Lamb of God, should be manifestly pure, and spot- 
less, and without fault. This alone could demonstrate the 
vicarious character of his sacriaee, and lay a sure and certain 
foundation for the world's atonement. Such was Jesus. 
Exposed to the malicious scrutiny, the malignant watchful- 
ness, of his bitterest enemies, he could meekly but triumph- 
antly ask, <• Which, of you convinceth me of sin 1" John 
viii. 46. He needed not, therefore, any sacrifice for his own 
sin • (Heb. vii. 27 ;) and thus he was manifested as the great 
High-Priest of our profession, " able to save them to the 
uttermost that come unto God by him;" (verse 25.) 

We have now to consider Christ as the Prophet of God 
to mankind, the great Teacher of saving truth to the world; 
who also manifested his Divine power in miraculous actions 
for the confirmation of his truth, the benefit of man, and the 
manifestation of his own glory. 

Here we must observe at once that, with a gentleness of 
manner, an unobtrusive meekness of spirit, which fully justi- 
fied the prophetic announcement of his character in this re- 
spect, (Isa. xlii. 2,) the Lord Jesus nevertheless asserted 
his true and proper dignity. The highest claim previously 
made by any of those inspired messengers who were appointed 
to communicate the will of God to mankind was, " Thus saith. 
the Lord." This was the avowal of their Divine calling and 
authority. We never hear language like this fall from the 
lips of Jesus. With an authority which nothing but con- 
scious Divinity could give, he stood forth in his lowest humil- 
iation as a fountain of truth, the seat and centre of Heaven's 
law to man ; and in this character he promulged the most 
glorious revelations ever given to our race. " Verily, verily, 
I say unto you," was the sanction which was given, and 
which, indeed, was the highest that could be given, to his 
communications of grace and truth. 

The Divinity of Christ, which accounts for the peculiarity 



THE REDEEMING WORK OF CHRIST. ZOJ 

just mentioned, is the cause of another distinguishing feature 
of our Redeemer's teaching. He never evinced any excite- 
ment, or seemed the subject of any externa! influence, even 
when announcing the most sublime and stupendous revela- 
tions. In this respect he was unlike all the prophets, and 
more especially the most favored of them. Isaiah and Eze- 
kiel, for instance, seem frequently overwhelmed with the 
weight of prophetic inspiration. Hence we find their actions 
vehement, their language violent, and their whole appearance 
clearly indicating that the spirit of the sacred seer could 
scarcely sustain the weight of heavenly influence and power 
which it had received, and was appointed to convey to the 
world. We see nothing of this kind in Christ. He was 
always calm in action, self-possessed, full of wisdom and 
truth; always equal to his theme, and dealing with the deep 
things of God, and the unseen realities of heaven, like one 
who was fully conversant with their being and character, and 
familiar with their origin and end. As Richard Watson, 
with equal truth and beauty, observes, " His form was that 
of a servant, his manner that of a God." 

Remarking further on the manner of Christ's teaching, it 
will be necessary to observe that he exercised his ministry 
under very peculiar circumstances. He taught a people, 
indeed, who were anxiously looking for the appearance of the 
long-promised Redeemer; but then their views respecting 
his nature, character, and manner of appearance, were so 
crude and distorted, that these expectations, instead of pro- 
moting the success of the Saviour's ministry, threw very 
great obstacles in his way. The moral and religious condi- 
tion of the Jews, when Christ appeared among them, was also 
peculiar and unfavorable. They were very unspiritual and 
worldly in their general character, and extremely averse from 
all innovation in matters of faith. They were also the victims 
of a delusion respecting their collective and individual elec- 
tion as the people of God, and his children by virtue of the 
Abrahamic covenant, to which even the most extreme opinion 
propounded in Christian times can bear little comparison ; at 
the same time, the several sects were violently inflamed against 
each other, and full of mutual rivalry and hatred. Yet, even 
in such circumstances, and to such a people, Jesus Christ so 
ministered the truth, that they were instructed, convinced, 



258 ELEMENTS OF DIVINITY. 

and many of tliem led to believe in his Ivlessiahship. Ilia 
parables, beautiful in their simplicity and powerful as com- 
munications of truth, reproved sin, and inculcated elevated 
"principles of faith and morals, in the most eiFective manner. 
" His disciples, after he had left them, and his voice no longer 
fell upon their ears, surely could not see the sun without being 
reminded that Christ is the light of the world ; nor see & 
lamp placed upon its stand, without being warned not to 
hide their light under a measure ; nor notice a sower going 
forth to sow, without being warned how they both sowed and 
received the word of God; nor observe weeds among the 
corn, but feel impressed with the separation of the false dis- 
ciple from the true at the end of the world; nor consider the 
lilies of the field, without remembering the discourse of Christ 
on a particular providence; nor. mark the silent growth of 
small seeds into great trees, without being encouraged as to 
the prevalence and success of their Divine religion ; nor look 
upon a vine and its branches, without feeling their dependence 
upon their Lord for life, and growth, and fruitfulness ; nor 
see an eastern shepherd leading his flock, without thinking 
of the Good Shepherd, who lays down his life for the sheep, 
leads them forth to pasture, knows them by name, makes 
himself known to them by his voice, gathers the lambs in 
his arms and carries them in his bosom, suffers them not to 
perish, but gives to them eternal life. And though to enter 
fully into the force and beauty of some of these images, we 
must recollect the climate and customs of the east, yet they 
are, for the most part, perfectly intelligible in all places; and 
many others which are found in his discourses are quite as 
forcible in one country as in another. Living water, or run- 
ning streams, are everywhere emblems of the perennial supply 
of the Spirit; the bread that perisheth reminds us of that 
which endureth unto everlasting life ; the breaking of morn- 
ing, of the dayspring from on high ; the interruption of labor 
by darkness, of the night in which no man can work; the 
afBicted poor, of Lazarus; pampered opulence, of him who 
was clothed in purple and fine linen, and who from neglect 
of his salvation lifted up his eyes in hell ; and alarms of 
sudden death are felt to be the voice of Him who bade us 
watch, because he might come in such an hour as we should 
not think of. I might multiply the instances; but nothing 



THE REDEEMING WORK OF CHRIST. 259 

is more obvious than that all creation, and even the common 
events of life, have been made the echoes of his own eternal 
truth; and rendered vocal for our instruction in spiritual 
things/'* In a word, the teaching of Jesus might well be 
characterized by saying, "Never man spake like this man." 
John vii. 46. It was indeed a perfect model of speaking the 
truth in love. 

But, leaving the manner of the Saviour's ministry, we 
direct attention to its substance. It will not be necessary 
here to sketch in detail a summary of the doctrines taught by 
Jesus during his ministry : it will sufficiently indicate its 
scope to inform you that it was a spiritual expansion and 
development of those truths which had been previously com- 
municated in the pages of the Old Testament. Yet, in say- 
ing* this, it must not be supposed that we underrate the vast 
importance of the teaching of the Son of God. On the con- 
trary, it is scarcely possible to overestimate the quality and 
amount of instruction which he conveyed, even when he 
seemed only to iterate communications with which his hearers 
had been long familiar as portions of Old Testament Scripture. 
We may instance his reply to the question respecting the 
great commandment of the law. Matt. xxii. 36-40 : Mark 
xii. 28-31. This first commandment had long been known 
to his hearers, as a part of one of the most earnest addresses 
which the Hebrew legislator delivered to his people, not long 
before he was removed from them. Deut. vi. 5. With the 
second command they were equally familiar, as it stood im- 
bedded in the promulgation of the ritual law, which they so 
carefully studied, and which was given them from the highest 
authority. Lev. xix. 18. Yet, although both these were 
fully known and recognized as Divine commands, what a Hood 
of light the Saviour's allusion casts through them on the wide 
range of Scripture morals, and on the purity, spirituality, and 
genius of all revealed religion ! It is true that he takes these 
commandments out of the ordinary category of Divine laws, 
and makes them the spirit and substance of all religious re- 
quirement respecting man. And, by doing this, he gives a 
commentary on the sacred code, of infinite value and import- 
ance ) and places the essence of the will of God concerning 

* Watson's Works, vol. vi. pp. 201, 202. 



260 ELEMENTS OF DIVINITY. 

us in that which is simple, spiritual, pure, and infinitely 
reasonable. 

Take another instance of the Saviour's teaching. It is 
said of him that he " brought life and immortality to light 
through the gospel." 2 Tim. i. 10. But how did he ac- 
complish this ? To a great extent, at least, by bringing out 
of those sacred records which they all read, and which all 
professed fully to believe, statements which contained truth 
of the utmost importance and glory, but which was unper- 
ceived by the carnal reason of man, and had been allowed to 
lie latent for many centuries. The Hebrews for sixteen hun- 
dred years had read the words uttered by the Shekinah of 
God from the bush to Moses, " I am the God of thy father, 
the God of Abraham, the God of Isaac, and the God of 
Jacob;" (Ex. iii. 6;) but they had not discerned the weighty 
truth which these words recognized and preserved. Who 
would see, in a passage like this, a clear and authoritative 
record of the doctrine of the immortality of the human 
soul, and the consequent resurrection of the body? Yet 
nothing can be more clear than that those great truths are 
legitimately deduced from this text by our Redeemer : " God 
is not the God of the dead, but of the living ;" (Matt. xxii. 
32 :) words which show that, as a Divinity must exist in 
order that Abraham may have a God, so Abraham must be 
in actual existence that God may be the God of Abraham \ 
and, further, that as Abraham was a compound being, com- 
posed of body and soul, this body and soul still existed as 
such : the soul in a state suitable to its spiritual nature ; and 
the body, although decomposed and reduced to dust, yet under 
the eye and in the care of the Lord; and this to such an ex- 
tent, that the declaration that God was the God of these 
patriarchs was sufficient not only to attest the continued ex- 
istence of Abraham's spirit, but also to afford an undoubted 
pledge that Abraham, having the Lord for his God, was cer- 
tain to be restored from the ruins of death and the ravages 
of the grave, to more than his former identity, elevation, and 
honor. 

In this way the Lord Jesus communicated a vast amount 
of essential truth to those who hung upon his lips, and through 
them to the Church and the world in all succeeding ages. Of 
this our limits do not allow us to furnish even an epitome. 



THE REDEEMING WORK OF CHRIST. 261 

A few prominent elements are here sketched, which the stu- 
dent is requested to fill up at his leisure. 

Like his precursor the Baptist, (Matt. iii. 2,) Jes;*s Christ 
began his ministry by preaching repentance ; (Mark i. 15 ;) 
and when he first sent forth his disciples to preach, they 
heralded forth the same requirement; (Mark vi. 12:) con- 
duct which gives a lesson to every preacher of the gospel. 
The grand object of the Saviour was to turn men from their 
sins ; and to this the preaching of the gospel should always 
be primarily directed. Our Redeemer also most strenuously 
insisted on the necessity of the new birth, (John iii. 3-8,) 
and taught the spirituality of God, and the necessity of wor- 
shipping him in spirit and in truth ; (John iv. 24 ;) showed 
that external things do not induce moral defilement, which 
is only occasioned by the outgoings of evil from the heart ; 
(Matt. xv. 19 ;) that love to God and love to man comprises 
the whole law, and makes up the religious duty of man ; 
(Matt. xxii. 36-40.) Jesus also strongly enforced the neces- 
sity of entire trust in God, in respect of his providential gov- 
ernment and blessing; (Matt. vi. 19-32 ;) and enjoined giving 
primary and paramount attention to spiritual things. (Verse 
38.) He insisted, likewise, on the necessity of a full and 
unreserved faith in the Son of God, as the great appointed 
means of spiritual life; (John iii. 15, 16, 18, 36; vi. 36;) 
and on the importance of confessing Christ in this world. 
Matt. x. 32. But the Saviour's teaching was most remark- 
able, by his positive assertion of judgment, to be followed 
by a final award of everlasting rewards and punishments; 
(Matt. xxv. 31-46;) and these were made prominent as mo- 
tives to repentance and righteousness of life. Matt, xviii. 8 ; 
xix. 29. , 

Not only did Jesus, as the great Prophet of his people, 
thus impart unto them the most wonderful spiritual instruc- 
tion ; he also proved, by a most marvellous course of miracu- 
lous action, that he was the Holy One of God; and that his 
teaching, therefore, came attested by the highest possible 
sanction and authority. It is not possible, nor is it neces- 
sary, to attempt here an enumeration of the miracles of Christ. 
But it may be proper briefly to notice their nature, object, 
and the peculiar circumstances in which they were wrought. 

In their nature, then, the miracles of Christ were not 



262 ELEMENTS OF DIVINITY. 

merely wonders, but such as unmistakably called for the im- 
mediate exercise of the essential attributes of Deity. Beyond 
the silly and profane parodies invented by Popery in the 
dark ages, or by benighted men at other times, the history 
of the world has never heard of any thing like the marvellous 
direct aggressions of the Son of God on the malignant powers 
of Satan. Nor must we allow the true character of these 
miracles to be explained away by those who are affrighted at 
the inventions of superstition, or influenced by the skepticism 
which the philosophy of this world so industriously dissem- 
inates. The demons expelled by the Lord Jesus were un- 
questionably devils, fallen spirits. And this exercise of 
Divine power by the Son of God was certainly a part of his 
redeeming work. For you will scarcely need to be reminded 
that redemption is presented to us in the Bible in a twofold 
aspect — by the paymeut of a price, (Num. xviii. 15, 16,) and 
by the exercise of power. Ex. vi. And although these 
miracles made no part of the redemption-price, the great 
atonement, they constituted a portion of the manifestation of 
that power by which the captives of Satan were extricated 
from his grasp. This class of cases, therefore, presents the 
following points for our consideration. 1. They show the 
cruel malignity of Satan. Not satisfied with binding the 
spirits of men with the chain of sin, he, whenever permitted, 
extended his tyranny to their bodies; and, whenever he bad 
this power, exercised it to torment and debase his victims to 
trie uttermost. 2. These cases show the power of the Son 
of God over these Satanic enemies of man. In his tempta- 
tion we see his invincible purity and wisdom; but in the 
authority which he always exercised over these fallen spirits, 
we perceive the most abundant proof that they could not 
resist his will. 3. We consequently learn from this class of 
miracles the perfect sufficiency of Jesus Christ to consummate 
his redeeming purpose by delivering " the prey from the 
mighty," and beating down Satan under our feet. Here that 
spiritual power which crushed and prostrated the utmost 
strength of man was perfect weakness, and tremblingly 
obeyed the fiat of the Son of God. 

There is also a peculiar manifestation of Divinity in the 
healing miracles of Christ. Many of these evidently called 
into exercise creative power. In respect of the numerous 



THE REDEEMING WORK OF CHRIST. 263 

mairacd persons who were healed by Jesus, this must have 
been the case ; and it was probably the same with many of 
the blind, lame, and dumb. But this offered no obstacle to 
the benevolence of the Son of God. u He healed them/' 
Matt. xv. 30, 31. Of the same character was the Saviour's 
miraculous feeding of the multitudes of the people. No 
power but that of Deity could thus multiply food for thou- 
sands. It scarcely need be added that stilling the raging of 
a storm, commanding the tempestuous waves of the sea to be 
at rest, and restoring a person to life after he had been dead 
four days, and that by the omnipotence of a word, afford ample 
evidence of the presence and power of God. 

But the miracles of Christ deserve attention as much from 
the benevolence of their object, as on account of their won- 
derful nature. It is truly surprising, amid such a vast range 
of superhuman acts, to see the utter absence of all waste of 
power. We find nothing ostentatious, no objectless marvels. 
Utterly unlike fictitious pretenders, the Saviour went quietly 
and humbly on his way : his object was not the display of 
power, but the most elevated benevolence. In the most em- 
phatic sense of the terms, he " went about doing good." 
Acts x. 38. 

The number of these miracles, the circumstances under 
which they took place, and their continued performance 
through successive years, are certainly not the least remark- 
able features of this portion of our Redeemer's work. The 
attentive observer will most certainly perceive that they were 
such as cannot possibly be ascribed to trickery or deception. 
Take the raising of Lazarus as an instance. Notice the deep 
concern of Jesus and his disciples, the tender love of Christ 
for the family at Bethany, the overwhelming grief of the 
sisters, the presence of many respectable Hebrews from Jeru- 
salem, the open, noonday character of the whole proceeding : 
imposture and guile are precluded by this combination of 
circumstances. Nor was this or other miracles of Christ so 
performed as to allow of any perversion of the facts, from the 
force of a deluded imagination : they were wrought under all 
circumstances, and on all occasions, under the eyes of multi- 
tudes, generally on the impulse of the moment, without pre- 
vious concert or design, and frequently under the immediate 
gaze of his bitterest enemies. And, what is most remark- 



264 ELEMENTS OF DIVINITY. 

able, they were continued throughout nearly four years; and 
were not only not denied by those who witnessed them, but 
fully acknowledged, and that to such an extent that those 
whose malignity prevented them from recognizing them as 
works of God, had no resource but to denounce them as the 
results of Satanic power. Altogether the teaching and 
actions of Christ not only clearly demonstrate his Divinity, 
but form a most important portion of that work which he 
undertook as the Redeemer of mankind. 

We have now to consider that part of our Saviour's career 
which is at once the most mysterious and affecting; namely, 
ins sufferings and death. And here I may remind 
you, that we have not to trace this career of sorrow, pain, 
and blood, as presenting a subject for commiseration and 
sympathy. This, in respect of a small portion of such in- 
flictions borne by any other individual, might not only be 
allowed, but required by the common instincts of humanity. 
We cannot contemplate the sufferings of Christ in this 
manner. We have here a subject infinitely more grand and 
sublime. The sufferings of the Son of God are not sub- 
mitted to our scrutiny, that w T e, mortal men, may employ 
ourselves in vain efforts to gauge the amount of his anguish, 
or to comprehend the measure of his pain. No ! We ap- 
proach the sacrificial work of Christ as the crowning act of 
that unspeakable gift which this world received from the 
love of God the Father, as well as the culminating point of that 
oblation of himself which Christ presented for the sins of the 
world. 

It may be proper and necessary here to repeat the obser- 
vation of an eminent prelate,* that the sacrificial offering of 
Christ must not be judged of by those notions of sacrifice 
which previously obtained in the world, as has too often 
been done. Much less are we permitted to follow that class 
of divines who, like Archbishop Tillotson, avow their belief 
that God condescended to appoint the sacrifice of Christ for 
the sin of the world, in compliance with the general notion 
respecting sacrifice which had grown up in the Pagan world ! 
No; the only way of investigating this subject with pro- 

* Magoe on Atonoment nnd Sacrifice, vol. i., p. 42. 



THE REDEEMING WORK OF CHRIST. 265 

priety is, to regard the vicarious sacrifice of Christ as the 
primary appointment of this kind, both in the order of im- 
portance and of time ; (llev. xiii. 8 ;) and, from what is taught 
us respecting this offering, to form our opinions of the ob- 
ject and design of all Hebrew and heathen sacrifices. 

Nor will our time allow us to refute at any length the ob- 
jections which have been made to the idea of atonement 
generally, or to that of Christ in particular. The grand 
question on which all the difficulty of the case hinges is this : 
How can God be just, and yet justify the ungodly ? For, in 
a world like ours, to punish all sin according to its demerit, 
would be to inflict universal destruction ; while, on the other 
hand, to pardon all sin, unconditionally, would completely 
subvert the Divine government; for the idea of government, 
where all are allowed with impunity to act as they please, 
is absurd. But then it has been suggested, that pardon 
might be dispensed on repentance. But if any kind of re- 
pentance were deemed a sufficient means of securing pardon, 
then it is easy to see that pardon would be universal; for 
what sinner, when confronted with the penal fruits of his 
sins, does not feel some measure of sorrow on account of his 
crimes, and repent ? The consequence just named would, there- 
fore, be the certain result of every such arrangement. We 
cannot, however, entertain this notion, as we find that God 
in his providential government has not given such encourage- 
ment to repentance. When men by their sins have ruined 
their health, reputation, or circumstances, deep, sincere, and 
bitter repentance does not restore them to their former 
strength, status, or wealth. Penitence is not therefore the 
divinely appointed means of averting the consequences of sin. 
Nor will any exhibition of the goodness, grace, and mercy 
of God avert the difficulty; for, as we have seen, if sin is to 
be unconditionally forgiven, all government must thereby be 
destroyed. 

The teaching of the sacred record comes to our aid, in 
• ° . ... . 

this important matter, with clear and explicit information. 

It lays down one first principle, which we may take as our 

starting-point : " Without shedding of blood is no remission." 

Heb. ix. 22. Assuming this, then, as the ruling principle 

of all the dispensations of God's mercy to fallen man, the 

whoh subject is disentangled; and, although grand and 

12 



266 ELEMENTS OF DIVINITY. 

comprehensive; it becomes consistent and plain. Then, the 
blood of Jesus appears as the " blood of the new testa- 
ment, which is shed for many for the remission of sins." 
Matt. xxvi. 28. The sacrifices of the patriarchs and 
of the Mosaic economy assume their proper character 
as typical and preparatory representations of the one 
great Sacrifice which was to be offered in the fulness of 
time. And all heathen offerings appear in their proper 
character, as imitations of these divinely appointed oblations, 
more or less corrupted by the natural degeneracy attaching 
to all things passing, during long periods of time, through 
the corrupt channel of human nature. 

I must here remind you that, on this subject especially, 
we must be content to receive our information from the word 
of God. There is no place here for human device, inven- 
tion, or speculation ; nor indeed for merely carnal reasoning. 
It requires a measure of moral fitness, and submissiveness of 
mind to the Divine word, to understand this subject, as cer- 
tainly, although not to the same extent, as it does to appre- 
hend a personal interest in its benefits. It is not, therefore, 
a subject on which we are called upon to pronounce what 
can or cannot be done, what is fitting or unfitting. Here, 
especially, we are meekly to learn the Divine will, from the 
Divine word, and to make this holy record the teacher of our 
ignorance, the standard of our conceptions. 

In this spirit we will endeavor to ascertain the character 
in which the inspired Scriptures present the sacrificial suffer- 
ings of Christ, and the advantages which flow through them 
to mankind. 

It is fully admitted, that this point is of such vast import- 
ance in the scheme of Christianity — involving, as it clearly 
does, the foundation of the sinner's hope, and the basis of all 
preaching — that we must not be content to form our opinion 
respecting it on any isolated text of Scripture ; but rather 
with especial care to review the entire scope of the teaching 
of Holy Scripture on the subject, and thus to ascertain what 
is the precise import of the revelations given us by the Holy 
Ghost respecting the sufferings and death of Jesus Christ. 

We will notice, first, a few of the promises. and predictions 
which refer to this doctrine. "I will put enmity between 
thee and the woman, and between thy seed and her seed ; 



THE REDEEMING WORK OF CHRIST. 267 

it shall bruise thy head, and thou shalt bruise his heel." 
G-en. iii. 15. " Surely he hath borne our griefs, and carried 
our sorrows ; yet we did esteem him stricken, smitten of God, 
and afflicted. But he was wounded for our transgressions, 
he was bruised for our iniquities : the chastisement of our 
peace was upon him ; and with his stripes we are healed. 
The Lord hath laid on him the iniquity of us all. It pleased 
the Lord to bruise him; he hath put him to grief : when 
thou shalt make his soul an offering for sin, he shall see his 
seed, he shall prolong his days, and the pleasure of the Lord 
shall prosper in his hand." Isa. liii. 4-6, 10. It cannot 
be doubted by any attentive reader, that these portions of 
Holy Scripture predict most emphatically the sufferings of 
the Redeemer as the foundation of the sinner's hope. Satan is 
to bruise Christ, even while the Saviour is destroying his power. 
This portion of Isaiah's prophecy is remarkable. It speaks of 
the vicarious sufferings of the Redeemer in a manner the most 
forcible and exact. He suffered for us by Divine appoint- 
ment, and thus opened to us the way of life. This is the 
clear and undoubted doctrine of these prophetic scriptures. 

Other scriptures plainly describe the death of Christ as a 
sacrifice for sin, as the great object of his coming into the 
world, and the grand design of God in the gift of his Son. 
" Herein is love, not that we loved God, but that he loved 
us, and sent his Son to be the propitiation for our sins." 1 
John iv. 10. " The Son of man came to give his life a ran- 
som for many." Matt. xx. 28. " But we see Jesus, who 
was made a little lower than the angels for the suffering of 
death." Heb. ii. 9. " Whom God hath set forth to be a 
propitiation through faith in his blood." Rom. iii. 25. It 
is freely admitted that in many predictions, and other pas- 
sages, reference is made to the several offices of Christ ) but 
we do not find the teaching, or any other part of the Re- 
deemer's work, spoken of as the great object of his incarna- 
tion, as his death is most expressly declared to be, in the 
texts which we have quoted. He was made a little lower 
than the angels, not principally to teach, or to work miracles, 
or to obey the law, but, emphatically and mainly, "for the 
suffering of death." 

Other and numerous portions of Scripture declare that 
Christ actually died as a sacrifice for sin, and instead of sin- 



268 ELEMENTS OE DIVINITY. 

ful men. " For when we were yet without strength, in due 
time Christ died for the ungodly. Christ died for us." 
Horn. v. 6, 8. " Christ died for our sins according to the 
Scriptures." 1 Cor. xv. 3. " Christ hath redeemed us from 
the curse of the law, being made a curse for us ; for it is 
written, Cursed is every one that hangeth on a tree." Gal. 
iii. 13. " Ye were not redeemed with corruptible things, as 
silver and gold; but with the precious blood of Christ, as 
of a lamb without blemish and without spot." 1 Peter i. 
18, 19. "Who his own self bare our sins in his own body 
on the tree." 1 Peter ii. 24. "Por Christ also hath once 
suffered for sins, the just for the unjust, that he might bring 
us to God." 1 Peter iii. 18. "I lay down my life for the 
sheep." John x. 15. "Who gave himself for us." Titus 
ii. 14. "Who gave himself for our sins." Gal. i. 4. 
"Who gave himself a ransom for all." 1 Tim. ii. 6. 

If language has any definite meaning, if words signify 
things or ideas, then these scriptures clearly teach that 
Christ actually suffered in our stead for our sins. To no 
part of his miracles, to no teaching of his truth, to no action 
ox his life, is the same efficacy ascribed, as to the precious 
blood of Christ. There is a grand truth in this, which forms 
the very basis of our faith. 

But further evidence may be adduced, and that of the 
most interesting and important kind. Not only do the sa- 
cred writers exhibit the sufferings of Christ as the great sub- 
ject of special prophetic revelation, and speak of them as the 
culminating point of the Divine purpose in the incarnation ox 
Christ, and state, in distinct terms, that they were endured 
as a vicarious sacrifice for the sins of mankind; but they arc 
constantly referred to as the great procuring cause of all re- 
ligious blessing, whether regarded in respect of the Church 
collectively, or of individuals. This is of immense import- 
ance to an inquiry into the true character of the sufferings 
of Christ, as it shows beyond all contradiction the true doc- 
trine of redemption. It will be remembered, that several of 
the passages already quoted are of this kind. Indeed, the 
apostolic writings are so eminently experimental and prac- 
tical in their teaching, that it is difficult to select texts ex- 
pressly relating to the eilieacv of the atonement, which do 
not more or less refer to the immediate benefits resulting 



THE REDEEMING WORK OF CHRIST. 269 

therefrom to individuals and the Church at large. In addi- 
tion, however, to the scriptures already given, we refer to 
the following, as bearing the most unequivocal testimony 
to tli 3 doctrine of Christ's vicarious atonement. 

" The Church of God, which he hath purchased with Ms 
own blood." Acts xx. 28. In this remarkable text the 
blood of Christ is expressly declared to be "the blood of 
God;" and this blood, we are taught, was shed to purchase, 
or redeem, "the Church of God." "How much more shall 
the blood of Christ, who through the eternal Spirit offered 
himself without spot to Gocl, purge your conscience from 
dead works to serve the living God T } Heb. ix. 14. " Having 
made peace through the blood of his cross." Col. i. 20. 
"By whose stripes ye were healed." 1 Peter ii. 24. "In 
whom we have redemption through his blood, the forgive- 
ness of sins," Eph. i. 7 : Col. i. 14. "The blood of Jesus 
Christ his Son cl.eanseth us from all sin." 1 John i. 7. 
"Who gave himself for us, that he might redeem us from 
all iniquity, and purify unto himself a peculiar people, zeal- 
ous of good works." Titus ii. 14. " Having, therefore, 
brethren, boldness to enter into the holiest by the blood of * 
Jesus." Heb. x. 19. "As Christ also hath loved us, and 
hath given himself for us an offering and a sacrifice to God." 
Eph. v. 2. "For by one offering he hath perfected for ever 
them that are sanctified." Heb. x. 14. "In Christ Jesus 
ye who sometimes were far c-3" are made nigh by the blood 
of Christ." Eph. ii. 13. "Being justified freely by his 
grace through the redemption that is in Christ Jesus : 
whom God hath set forth to be a pronitiation through faith 
in his blood." Rom. iii. 24, 25. 

Thus does the whole tenor of the apostolic writings teach, 
that the blessedness of the Church and the salvation of be- 
lievers are consequences only of the sacrifice and blood-shed- 
ding of Christ. And the heavenly glory which is the final 
reward of the saints is attributed to the same cause; for the 
song of the redeemed before the throne of God is, "Thou 
art worthy to take the book, and to open the seals thereof; 
for thou wast slain, and hast redeemed us to God by thy 
blood out of every kindred, and tongue, and people, and na- 
tion." Rev. v. 9. 

I have been the more careful to give the teaching of Holy 



270 ELEMENTS OF DIVINITY. 

Scripture at length on this doctrine, as it involves the foun- 
dation principle of the Christian system, and is, consequently, 
the grand truth which all gospel preaching should explicitly 
and constantly proclaim. Hence the apostle affirmed, "Wc 
preach Christ crucified." 1 Cor. i. 23. "I determined not 
io know any thing among you, save Jesus Christ, and him 
crucified. 7 ' 1 Cor. ii. 2. "For I delivered unto you first 
of all that which I also received, how that Christ died for 
our sins according to the Scriptures." 1 Cor. xv. 3. And 
the great apostle condenses the saving truth of the gospel 
proclamation into the following weighty and expressive lan- 
guage : " Whom God hath set forth to be a propitiation 
through faith in his blood, to declare his righteousness for 
the remission of sins that are past, through the forbearance 
of God." Rom. iii. 25. From this, and other passages of 
similar import, it is clear that saving faith in Christ is em- 
phatically "faith in his blood;" so that when this same 
minister was sent to the Gentiles, "to open their eyes, and 
to turn them from darkness to light, and from the power of 
Satan unto God, that they may receive forgiveness of sins, 
and inheritance among them which are sanctified by faith 
that is in Christ," (Acts xxvi. 18,) he was commissioned 
to preach Christ crucified, as the only sacrifice for sinful 
men, the only propitiation for human guilt. It is this, in- 
deed, which gives the language of the apostolic writings 
the intensity displayed in such phrases as, "The precious 
blood of Christ/ 7 (1 Peter i. 19;) "The blood of sprinkling;" 
(Heb. xii. 24;) and which, as we have seen in many of the 
passages already quoted, describe it as the procuring cause 
of man's salvation. "Ye who sometimes were far off are 
made nigh by the blood of Christ/ 7 Eph. ii. 13. "The 
blood of Jesus Christ his Son cleanseth us from all sin. 77 
1 John i. 7. 

To this point I beg to call your devout attention : first, to 
the atoning merit of Christ as a doctrine. Do not be misled 
so far by plausible appearances as to think there is little 
danger in this direction ; or that danger is only to be appre- 
hended from avowed skeptics, or professed Socinians. Al- 
though deeply sensible of their mischievous tendency, I es- 
teem them to be small, indeed, in comparison of the lax 
notions which obtain among those who are esteemed ortho- 



THE REDEEMING WuIaK OP CHRIST. 271 

dox, and even evangelical. All the teaching of Holy Scrip- 
ture respecting the Saviour of mankind is exceedingly im- 
portant, from a contemplation of his preexistent glory, 
through all the wonders of his incarnation, humiliation, mir- 
acles, and teaching, to his cross ; all is full of light and truth ; 
and little does that man deserve to be called a Christian, 
and much less a Christian teacher, who does not diligently., 
carefully, and prayerfully study what Holy Scripture teaches 
respecting the nature, character, and career of his Divine 
Master. But it is his death which is, after all, the culminat- 
ing point of the economy of grace. It is his blood which 
actually bought us all, as with a price. It is faith in this 
blood alone which translates penitent sinners from the king- 
dom of darkness into the kingdom of God's dear Son. Nor, 
as I have intimated, are we free from danger in respect of 
this doctrine. There are many who will speak of morals, 
and law, and grace — many who hold up Christ as an ex- 
ample, and speak of him even as a Divine teacher — who are 
backward to speak of faith in his blood, who do not make 
the atonement so prominent as the Holy Ghost has made it. 
You must not fall into this snare. 

Nor are we to imagine that all the danger here is 
of a purely doctrinal character. With clear views on this 
subject, with the present taste for novelty and elegance in 
the pulpit, we are exposed to many temptations to give other 
topics precedence of this, the master-truth of the gospel. 
To check any tendency of this kind, to guard against every 
approach to this evil, let us turn our eyes with steady and 
unwavering attention on " the Lamb of God," who came and 
died to take away the sin of the world. Let us recognize 
in him the only propitiation for sin, and that propitiation 
through faith in his blood. Let us make ourselves perfectly 
familiar with all the phases in which this great doctrine is 
taught in Holy Scripture, and trace, in the teaching of the 
holy apostles, all the blessings of the new covenant to this 
Fountain which is opened in the house of David for all sin 
and uncleanness. 

But great beyond all comparison as is the doctrine of 
Christ's atonement, we must pass on to a brief consideration 
of his resurrection, ascension, and mediatorial reign. 

The resurrection of Christ has been already noticed as a 



272 ELEMENTS OF DIVINITY. 

signal and convincing miracle : we now direct attention to 
this fact in its bearing upon the doctrinal system of Holy 
Scripture. The resurrection of Christ was clearly necessary 
to prove the vicarious diameter of his sufferings, and to vin- 
dicate and establish his assertion of the Divine Sonship. 

The taunt of the Jews, "He saved others, himself he can- 
not save/' however malicious and misplaced, involved a 
principle of unquestionable importance and soundness. If 
the body of Jesus had remained in the grave, not only woukl 
Christian believers have been deprived of that which now consti- 
tutes the best foundation of their hope, but they would have 
no assurance that his suiferings were accepted by God on 
their behalf; no sufficient proof, indeed, that he was what he 
professed to be — the Son of G-od. In a word, "If Christ be 
not risen, then is our preaching vain, and year faith is also 
vain." 1 Cor. xv. 14. 

In the resurrection of Christ, however, we see the clearest 
and most complete demonstration of the sufficiency and ac- 
ceptability of his sacrifice for human guilt. He had said, 
" I lay down my life for the sheep. I lay down my life that 
I might take it again. No man taketh it from me, but I lay 
it clown of myself. I have power to lay it down, and I have 
power to take it again." John x. 15, 17, 18. But if Christ 
had not risen from the dead, what would have been thought 
of these declarations ? The statement that he died for his 
sheep would not have been sustained. Even if the purity 
of his life in such circumstances would justify our faith in 
the sincerity of his intention, there would be no proof that 
his death was accepted as the sufficient ransom-price for the 
sheep ; and, consequently, his death would not have been an 
adequate foundation for our faith. But the resurrection of 
Christ justifies the sacrificial oblation of the Saviour, and 
proves its perfect sufficiency. He submitted to die, even to 
lie in the grave, for the accomplishment of a given object: 
no clearer proof could be afforded that this object was at- 
tained, than his resurrection from the dead. This at once 
proved that the purpose for which he died, namely, to make 
atonement for the world's guilt, had been secured; and thus 
we are assured, that as certainly as Christ died for our sins, 
he rose again for our justification. 

But this does not meet the whole case. Jesus Christ had 



THE REDEEMING WORK OF CHRIST. 273 

repeatedly predicted liis resurrection on the third day after 
his death : indeed, this communication made an important 
part of his teaching. Hence we read, " From that time forth 
began Jesus to show unto his disciples, how that he must go 
unto Jerusalem, and suffer many things of the elders and 
chief-priests and scribes, and be killed, and be raised again 
(lie third day." Matt. xvi. 21; xvii. 23 ; xx. 19 : Mark ix. 
31; x. 34 : Luke ix. 31; xviii. 33. And this teaching was 
a portion of his asserted chains to a Divine character, and 
stood intimately connected with the most lofty predictions of 
the prophets respecting his Divine Sonship. David had pro- 
claimed the great truth, "Thou art my Son; this day have I 
begotten thee." Psalm ii. 7. And Jesus Christ, in reply 
to the adjuration of the high-priest, confessed that he was 
the Son of God ; (Matt. xxvi. 63, 64 : Luke xxii. 70 ;) and 
was in consequence condemned to death. But could that 
body which was miraculously formed in the womb of the 
Virgin by the Holy Ghost, that manhood which had by incar- 
nating the Son of God been made one with Deity, putrefy in 
the grave ? The spirit of prophecy had long before pro- 
nounced on this subject the most decided judgment : "Thou 
wilt not leave my soul in hell ; neither wilt thou suffer thine 
Holy One to see corruption." Psalm xvi. 10. That pure 
human soul which had been associated with Deity was not to 
abide in hades, the place of separated spirits ; that holy taber- 
nacle of flesh which had enshrined the Godhead was not to 
be permitted to see putrefaction. The resurrection of Jesus 
Christ was therefore a glorious demonstration, not only of his 
completed Messiahship, but of his Divine Sonship ; even as 
the apostle says, he was " declared to be the Son of God with 
power, according to the Spirit of holiness, by the resurrection 
from the dead." Rom. i. 4. The risen Saviour, therefore, 
presents to the world a perfect humanity which could not 
perish, because united with essential Deity. 

There is yet another scriptural aspect of the resurrection 
which must not be overlooked. If the body and human soul 
of Jesus were thus raised from the dead, notwithstanding 
they had borne the sins of the world, because of their union 
with the Deity, what information does this fact impart on the 
grand subject of the ultimate destiny of mankind ? Here wo 
see human nature, in union with the Divine Son, made a 
12* 



274 ELEMENTS OF DIVINITY. 

sacrifice for sin. The hour of darkness gathers around the 
victim — the Lord lays on him the iniquity of us all — blood is 
slied — death is suffered — it is finished ! But the immolated 
victim, resuscitated by Divine power, rises from the dead, the 
flesh and bones of Jesus again walk about on the earth. How 
is this ? It shows, indeed, that the price is accepted ; but it 
shows more. Did the humanity of Jesus take the place of 
guilty man, and is our Surety through the perfection of the 
atonement raised from the dead? Then, certainly, if the 
Surety is at liberty, his client cannot remain subject to bond- 
age ! Then hath Christ "abolished death// (2 Tim. i. 10.) 
and " become the first-fruits of them that slept ;" (1 Cor. xv. 
20 ;) and the resurrection of the human body, through the 
redemption of Jesus, becomes not more an article of faith 
than an accomplished fact. Here, indeed, the Church and 
the world have the fullest assurance that death cannot termi- 
nate the existence of man ; that as was the case with Christ, 
so it will be universally. Man shall rise again, and receive, 
during a never-ending existence, according to the deeds done 
in the body, whether they have been good or bad. 

The ascension of the Saviour also merits attention : it forms 
one very important element in the mediatorial work of Christ. 
As his resurrection attested the validity of the atonement, 
and formed a ground for our justification, and gave to his 
people a song of triumph over the power of death and of the 
grave, so his glorious ascension was at once the most splendid 
proof which could be given of his triumph over all his ene- 
mies, and the means of communicating the greatest blessings 
to his Church. Let me first call your attention to the fact. 
Do not allow yourselves ever to be led away from a certain 
apprehension of its substantial reality. The body of Christ, 
which walked about on earth, whicli labored, suffered, and 
died, has truly ascended into heaven, changed and glorified 
indeed ; but the same humanity which was seen, and felt, and 
crucified on earth, is now in heaven. Observe, also, what is 
said of the consequences of this exaltation of the Saviour. 
". When he ascended up on high, he led captivity captive, 
and gave gifts unto men." Eph. iv. 8. He " led captivity 
captive:" he was exalted "far above all principality, and 
power, and might, and dominion, and every name that is 
named ; not only in this world, but also in that which is to 



THE REDEEMING WORK OF CHRIST. 275 

come : and hath put all things under his feet, and gave him 
to be the head over all things to the Church/' Eph. i. 21, 
22. Nor is this all. He is cot only represented as thus 
exalted, but as " having spoiled principalities and powers, 
he made a show of them openly, triumphing over them in it." 
Col. ii 15. The Son of God had descended into a rebellious 
province of his Father's empire, where malicious and mighty 
foes had subverted the royal authority, and introduced every 
disorder. From this mission of mercy he now returns in 
triumph. He brings back, in mysterious union with himself, 
the nature which he had redeemed, and places it in unexam- 
pled honor and dignity, as a pledge of his ultimate success, 
and, at the same time, as conquerors of old bound their van- 
quished enemies to their chariot-wheels, so he exhibits the 
vanquished hosts of hell as spoiled of their power, and pros- 
trate before his will. But Christ also received gifts for men. 
The wide range of blessing here indicated may be properly 
summed up in a word — the gift of the Holy Ghost. It was 
this which he so expressly stated to be contingent on his 
"going away." "If I depart, I will send him unto } r ou." 
John xvi. 7. 

The mediatorial reign of Christ must also be briefly no- 
ticed. This exalted Saviour reisrns as Kins; in Zion. " The 
Father hath committed all judgment unto the Son •" (John 
v. 22 ;) who, being raised to supreme dominion, exercises all 
power until the great purposes of redemption are fully se- 
cured. This was the ultimate appointment of the triune 
council of Deity, that the Son, having u died, and risen, and 
revived, might be Lord both of the dead and living." Rom. 
xiv. 9. And "he must reign, till he hath put all enemies 
under his feet. The last enemy that shall be destroyed is 
death." 1 Cor. xv. 25, 26. How deeply affecting is the 
prospect thus set before us ! The incarnate Son of God, 
having completed his work on earth, ascends to heaven, and 
there assumes universal sovereignty, and reigns over all, 
until, submitting either to mercy or power, no enemy shall 
oppose his will. So that, notwithstanding the clamor of car- 
nal things sounds in our ears, and the din of earthly compe- 
tition and contention seems to exclude every other considera- 
tion from the minds of men, the fact is, that the world exists 
only for the accomplishment of the redeeming purposes of 
Christ. The Supreme lluler reigns for this : every other 



2!76 ELEMENTS OF DIVINITY. 

object and thing, however great in the estimation of earth, 
is regarded in heaven as subordinate and inferior. Do not 
fear to give full effect in your judgment and behavior to 
these scriptural views. He whose spirit or conduct is stay- 
ing the progress of redemption, is thwarting the will of the 
King of heaven ; while the man who is spending mind or 
time or strength to effect the salvation of souls, is really con- 
tributing to the grand purpose for which the sceptre of 
heaven is swayed, and all the powers and majesty of the 
eternal God are displayed. 

The redeeming work of Christ brings before our minds an 
inexhaustible theme. Our limits have shut us up in this 
discourse to a rapid sketch, a feeble outline ; but, thank God, 
there is no limit to our study of Holy Scripture, and spiritual 
meditation on this subject. Let me beseech you, then, to fill 
in the detail throughout this soul-inspiring section of holy 
truth. Meditate on Messiah's preexistent glory; trace his 
wonderful manifestations to the Old Testament Church; 
ponder well his wondrous incarnation ; and proceed to com- 
pare his life of humiliation, labor, and persevering devotion, 
with the prophetic revelations of ancient seers, and with the 
grand object for which he came into our world. Scrutinize 
with admiring zeal the spotless purity of his holy life, and 
mark its beautiful illustration of the Divine law. Follow 
his course of miraculous action with earnest attention, and 
note its benevolence of object, its simplicity of manner, its 
comprehensive range, its astonishing display of Divine wisdom 
and power. With still deeper emotion, filled with wonder, 
love, and awe, turn all the powers of your soul to a contem- 
plation of your Saviour's sufferings. See him when it pleased 
the Lord to bruise him, and to put him to grief; when his 
soul was made a sacrifice for sin, and he died, the just for 
the unjust, to bring us to God. Fill your minds with scrip- 
tural views of this great atonement, and of the various as- 
pects in which the word of God exhibits it, and the extent 
to which it forms the foundation of all gospel preaching. 
Dwell, also, on the fact of the Saviour's resurrection and its 
marvellous consequences ; his glorious ascension and media- 
torial reign. Thus know and preach Christ; and, filled with 
joy and gratitude, you will, with the great apostle, exclaim, 
'•Thanks be unto God for his unspeakable gift !" 2 Cor. ix, 
15. 



THE DOCTRINE OF PERSONAL SALVATION. 277 



LECTURE VII. 

THE DOCTRINE OF HOLY SCRIPTURE RESPECTING PERSONAL 
SALTATION. 

Haying given an outline of what is taught in Holy Scrip- 
ture respecting the nature and triune personality of God, 
and sketched, as far as our limits would allow, the informa- 
tion afforded by these sacred records respecting the incarna- 
tion and redeeming work of Christ, we have now to regard 
the teaching of holy writ in its practical hearing on the 
salvation of mankind. 

Our researches hitherto have led us to a progressive, 
and, indeed, boundless reverence for these inspired records, 
on account of the divinity of their origin, the sublime truths 
which they reveal, the glorious manifestations of Divine wis- 
dom and power they make known, and the perfect purity 
which they exhibit and enjoin. But in the perusal of these 
sacred oracles, we everywhere iind one great object con- 
stantly kept in view. All the purposes of God, in these 
displays of his truth and grace, are evidently designed to be 
accomplished through the reformation and moral agency of 
individual men. Sin in this religious economy is shown to 
be the one essential evil. In its various developments it 
spreads darkness and ruin over the world, and exposes its 
inhabitants to Divine condemnation and eternal ruin. And 
the glorious interposition of grace aims at the regeneration 
of the world by the deliverance of every individual man from 
the guilt, power, and nature of sin. How this spiritual de- 
liverance is to be realized, what are the nature, privileges, 
and duties of that state of grace, and its concomitant and 
final reward, we now proceed to consider. 



,278 ELEMENTS OF DIVINITY. 

Crime is constantly connected with mental and mora! 
darkness. We consequently find men, whether sinning 
against God, transgressing the laws of their country, or tres- 
passing on the rights of their fellow-men, expecting to es- 
cape from the consequences of their faults, by means the 
most unreasonable, extravagant, and absurd. Indeed, we 
not unfrequently find them confident of sinning with im- 
punity, without baying any definite idea of the means by 
which they are to secure such an exemption from the de- 
nounced punishment. 

The word of God gives no countenance to conduct like 
this. It proceeds on the clearest and most self-evident 
principles of truth and right; and consequently exhibits, in 
the most lucid, ample, and convincing manner, man's abso- 
lute need of the salvation of the gospel, from his guiltiness, 
depravity, and utter natural inability to do any thing to pro- 
pitiate or to please God. The Divine record does this by an 
historical account of man's fall, and an authorized declara- 
tion of its fearful results. 

We have seen that man was made in the image of God, 
endowed with righteousness and true holiness, and formed 
on the model of his Creator's mind. He was truly made a 
little lower than the angels, and crowned with glory and 
honor. It is wonderful that this fact should have been tra- 
ditionally preserved, and so frequently and so emphatically 
impressed on different ancient systems of mythology. One 
of the most striking of these is found in the writings of the 
Chaldean Berosus, by whom we are told that Belus, when 
about to create human nature, commanded his own head to 
be taken off, and his blood to be mixed with earth, and man 
to be formed of this strange compound mass. Thus did an- 
cient tradition teach that man derived his existence, not 
only from the dust of the ground, but from this dust impreg- 
nated and vivified by the life-blood of the supreme God. 

None but real Christians, walking in holy and spiritual 
communion with God, can form any idea of the principal 
element in man's state of primitive purity. But this state, 
and all its blessings, were forfeited by sin. Man transgressed 
the commandment of God, and thereby subjected himself to 
the Divine malediction, and all its fearful concomitants. 
In the historical record of these events, we do not fully per- 



THE DOCTRINE OF PERSONAL SALVATION. 279 

ceive the extent of man's danger, ruin, and loss; and for 
this reason we do not find man, for any given space after he 
is arraigned before his Judge, left to the unmitigated conse- 
quences of his crime. It pleased the Triune Jehovah, in 
whose will and purpose the Lamb of God was slain " from 
the foundation of the world," to intermingle great elements 
of his scheme of mercy with the judgment pronounced on 
the sinning pair; and thus to prevent our apprehending in 
this judgment the full consequences of human transgression. 
If, however, this is not seen in the narrative of the fall, 
we are not left in ignorance or doubt on this most important 
subject. " The wages of sin is death/ 7 And this death is 
not merely the dissolution of the body, but rather " to be cast 
into hell-fire ; where their worm dieth not, and the fire is 
not quenched ;" (Mark ix. 47, 48 ;) and thus to " be pun- 
ished with everlasting destruction from the presence of the 
Lord, and from the glory of his power." 2 Thess. i. 9. 
And to this fearful doom all the race of Adam are exposed ; 
for " by one man sin entered into the world, and death by 
sin ; and so death passed upon all men, for that all have 
sinned." Rom. v. 12. When asserting these solemn truths, 
however, we are frequently met by allegations of their un- 
reasonableness and want of equity. Taking up the language 
of ancient unbelievers, the objector maintains that the "fa- 
ther has eaten sour grapes, and the children's teeth are set 
on edge." And as this case is sometimes perversely put, 
the teaching of Holy Scripture on this subject would seem 
to be opposed to reason and justice. But it is not so. The 
law under which Adam was placed, and his federal relation 
to his posterity, must not be supposed to have been appointed 
antecedently to the plan of redemption, and the Messiahship 
of Jesus ; but rather as a portion of the great scheme of re- 
demption. Consequently, to speak of the world as being 
brought into guilt and condemnation by the sin of Adam, 
and thus left to the punishment which sin merits, without 
reference to the appointment of a Redeemer, is to speak ig- 
norantly and absurdly. We have no warrant from Scripture 
that the federal headship of Adam would ever have been 
appointed but in connection with the federal headship of 
Jesus. If, therefore, a Saviour had not been prepared, as 
far as we can discover, the first sinners would have borne 



280 ELEMENTS OF DIVINITY. 

the punishment of their own sin, and it, and tlie race to- 
gether, would have terminated with them. But as the 
scheme of redemption had been fully prepared in the coun- 
sels of Heaven to meet the case of ruined man, we see the 
first and second Adam each exercising an influence over the 
•whole family of mankind. " Through the offence of one 
many be dead/' Rom. v. 15. "The judgment was by one 
to condemnation." Verse 16. "By one man's offence 
death reigned by one." Verse 17. "By the offence of one 
judgment came upon all men to condemnation." Verse 18. 
"By one man's disobedience many were made sinners." 
Verse 19. Nor is the effect thus ascribed to the first trans- 
gression merely ideal. We are not to read these and similar 
portions of Sacred Scripture as figurative descriptions of the 
evils of sin. On the contrary, they speak of a plain and 
awful matter of fact. Through the offence of one many in- 
deed are made dead ; for we are born in sin, shapen in ini- 
quity, and are by nature, like all others, children of wrath. 
In a word, through the effect of this transgression every 
child of man is born into the world with a moral nature to- 
tally depraved, in a state of guilt and alienation from God, 
and consequently under his condemnation, and exposed to 
his wrath. 

If our carnal reason cannot discern the wisdom or right- 
eousness of that government under which such results flow 
from Adam's sin, rather than set our feeble and corrupted 
intellect to measure the wisdom and purity of His ways, who 
is infinite in every perfection, let us carefully and reverently 
endeavor to understand fully the whole scope of his revealed 
will, in the hope that it may afford us a solution of every 
difficulty. Are we startled at the idea that helpless, uncon- 
scious, smiling infants are born the subjects of deep depra- 
vity, and even sent into the world in a state of guiltiness ? 
If so, let us more than ever seriously consider the infinite 
holiness of our God, and the fact, which we so frequently 
overlook, namely, that the redeeming scheme of mercy pro- 
pounded in the gospel of Christ, so far from mitigating the 
evil of sin, or covering its deadly character, more than any 
thing else exhibits its inveterate intensity, and displays its 
loathsome nature. " The law entered, that the offence 
might aboard." This is the necessary result of every revek- 



THE DOCTRINE OF PERSONAL SALVATION. 281 

tion of the Divine mind. The more we see of his purity, 
the more fully we discern the evil of sin. In the Scriptures, 
therefore, we have the consequences of man's transgjeesion 
not only fully recognized, but carried out to their utmost ex- 
tent. It covers the original perpetrators of crime with 
guilt, imbues them with depravity, exposes them to the curse, 
and dooms them to death. It does more : it extends its 
evil and depraving influence, and brings down its condemn- 
ing power on every one of his posterity; so that the whole 
world is concluded under sin. 

Nor need we fear to make these extensive admissions, and 
to receive these scriptural truths as articles of faith. For it 
has pleased the Lord to reveal to us a scheme of mercy fully 
commensurate with this extensive spiritual ruin. Do we not 
read that u as by the offence of one judgment came upon all 
men to condemnation; even so by the righteousness of one 
the free gift came upon all men unto justification of life ?" 
(Rom. v. 18 ;) that " as by one man's disobedience many 
were made sinners, so by the obedience of one shall many bo 
made righteous?" (verse 19;) that, in fact, " where sin 
abounded, grace did much more abound?" (verse 20.) So 
that if, with astonishment and alarm, we see the offence of 
Adam sending forth a torrent of depravity and sin, which 
extends to every child of man, and gives a character and con- 
dition to each one ; we, on the other hand, perceive that the 
atonement of our Divine Redeemer supplies a fountain of 
grace which fully counteracts this destroying agency. For 
in regard to children, those who, in their own persons, have 
not been guilty of actual sin, "the free gift" comes upon all 
"to justification of life;" and, in respect of all others, the 
gospel offers a free, a full, and a present salvation : so that, 
while the consequences of the first transgression are fully 
admitted in their fatal extent, the great atonement so 
thoroughly meets the case of ruined man, that no one perishes 
because of Adam's sin, but only for rejecting the proffered 
mercy provided by Christ Jesus. 

But I must here caution you not to think lightly of the 
prevalent and fatal error of ascribing to the work of Christ a 
general effect, as an antidote to the guilt of sin. Nothing is 
more common than for persons to think that punishment will 
not certainly be inflicted on them on account of their sins ; 



282 ELEMENTS OF DIVINITY. 

because of the great mercy of God in giving his Son to dk 
for the world; although they never put away their sin. re- 
pent, or believe. Now, the mercy of God never operates in 
this manner. "As"— in like manner that — " by one man's 
disobedience many were made sinners, so" — in a precisely 
similar way — " by the obedience of one shall maDy be 
made righteous ;" that is, as far and as wide as the conse- 
quences of Adam's sin has affected the multitudes of mankind 
without any allowance or voluntary action on their part, so 
far is it met and counteracted by the mercy of God in Christ. 
And hence all infants who have never in their own persons 
incurred guilt are saved by the atonement. So in respect of 
all others, as they are guilty and depraved through the sin 
of their first parents, so have they the means of salvation 
abundantly supplied them in the gospel of Christ. But if 
persons remain, of their own choice, in their sin, and stiii 
presume for deliverance from punishment on the mercy 
of God in Christ, such persons will find that they are 
guilty, not only of sin, but doubly so, because they neglect 
the great salvation whieh God has provided for them through 
the blood of his own dear Son. 

There is one other doctrine to which reference must be 
made before we proceed more immediately to consider the 
process of personal salvation. It is the exaltation of Jesus to 
be the Lord and Saviour of sinful man. For it is not only 
important that we should know the necessary effect of the 
redeeming work of Christ on the spiritual condition of man- 
kind, but equally so that we correctly apprehend the present 
relation of Christ, as the risen and reigning Saviour, to the 
world which he has redeemed by his precious blood. We 
can scarcely have this important subject presented to the 
mind in more clear or forcible terms than we find it in the 
memorable language of Peter : " Him hath God exalted with 
his right hand to be a Prince and a Saviour;" (Acts v. 31;) 
or, as he elsewhere puts the case, " God hath made that same 
Jesus, whom ye have crucified, both Lord and Christ." Acts 
ii. 36. 

We sometimes think and speak as if Christ, having com- 
pleted his redeeming work by his death, resurrection, and 
ascension, had, so far as his distinct personality is concerned. 
retired from immediate action in the administration of the 



THE DOCTRINE OF PERSONAL SALVATION. 288 

economy of grace, which is sometimes supposed to be con- 
ducted by the Triune God ; or more generally by the Holy 
Ghost. This is an error. Not only does Jesus not retire 
from the scene, but, on the contrary, in his distinct and proper 
personality, as the incarnate Son of God, he is invested with 
all power in heaven and in earth, and reigns supreme over all 
worlds, for the prime purpose of carrying into full effect the 
great scheme of redeeming mercy. Observe the precise and 
forcible terms used by the apostle : " Jesus, whom } T e slew 
and hanged on a tree, him hath God exalted." " God hath 
made that same Jesus both Lord and Christ." Is it nothing 
for us to know that our humanity in the person of Jesus is 
raised to the throne of heaven, to supreme rule in the king- 
dom of grace — that this God-man is specially appointed, as a 
part of the gospel economy, to wield all the attributes of uni- 
versal sovereignty, for the purpose of sustaining his Church, 
and insuring individual salvation ? and that it is to him that 
we are to look as individuals for grace and salvation ? that he 
is our Master and Head ? These points are of so much im- 
portance, that we will give each a brief consideration. 

Who now reigns in the kingdom of grace ? Who is King 
in Zion ? It is Jesus Christ, our incarnate Saviour. Nor 
are we at liberty to conclude that this is a distinction without 
a difference. As certainly as it was important that the seve- 
ral persons in the Trinity should perform different offices in 
the great plan of redemption, so it is important that we re- 
cognize the wisdom and goodness of this arrangement. The 
Father evinced his infinite love in the gift of his Son. On 
this boundless benevolence our minds may dwell with delight 
and profit, until our affections, kindled by that flame, break 
forth, and we love him because he first loved us. The Son 
came to do his Father's will. He gave himself for us. But 
in this case, there is a most remarkable peculiarity. We 
know God the Father, and the Holy Ghost, and, indeed, the 
Second Person of the glorious Trinity also, in his preexistent 
state, in their true and proper Divinity through the revela- 
tions of the sacred record. But Jesus appeared among us-, 
as a man with men. We cannot, in contemplating his char- 
acter, think of him for a moment merely as God in human 
form. For, notwithstanding the numerous and wonderful 
proofs of his Divinity which pervaded his character, words, 



281 ELEMENTS 02 DIVINITY. 

and actions, the proofs of his perfect humanity are equally 
clear and full. His hunger and thirst, labor, weariness, and 
want; the yearnings of his tender love, his deep sympathy 
for man's sorrow, and, in fact, his whole career, show that ho 
was of our flesh, and bone, and spirit. Indeed, we feel, 
throughout the entire narrative of his life, that he stands 
perfectly identified with our race; so that, while God with 
(rod, he was equally man with men; these two natures being 
blended in such mysterious union in him, as to make one 
person in Christ Jesus. 

The truth which we are now contemplating rests on this 
basis, and assures us that this same Jesus is raised to the 
throne of heaven, a Prince and a Saviour; that in this com- 
pounded nature he is King in Zion ; that he who walked up 
and down in Judea, that he who taught the people in the 
temple, on the sea-shore, and in the wilderness, who healed 
their diseases, and supplied their wants, who wept over their 
sorrows and their sins, and who loved them so much as to 
give his life-blood as the ransom-price of their souls ; yes, this 
Jesus is by the right hand of God, exalted to be both Lord 
and Christ, Ruler and Saviour to the world which he has 
redeemed. Unchanged in his nature, unalienated from our 
race, feeling the same identity with our state of being, the 
same sympathy and love for us, as when he hung upon the 
cross, Jesus reigns to dispense the blessings which he died to 
procure. 

Who does not see in this fact a striking proof of the good- 
ness and condescension of God ? The fact itself, at first 
sight, seems strange beyond conception. That our human 
nature, however changed by Divine power, and prepared for 
a glorified existence, should not only be raised to heaven, 
but to sovereign dominion there, seems to transcend the limits 
of reasonable probability. And yet, is this exaltation more 
truly astonishing than the humiliation of the Godhead in the 
incarnation ?— that the true and proper Deity of the Second 
Person should be placed in mysterious union with an infant; 
exist in a Hebrew peasant ; be opposed, _ persecuted, and 
blasphemed ; be arraigned at the bar of Pilate, and condemned 
to death ? If we fully believe the word of God, can any 
thing be more marvellous than this ? At all events, is it not 
as wonderful for Gocl thus to dwell on earth, as that the 



THE DOCTRINE OF PERSONAL SALVATION. 2o0 

nature in which he had enshrined himself here should be 
raised to sovereign dominion in glory ? But this fact also 
displays ; in an eminent degree, the Divine goodness and 
mercy. In the affairs of mankind, nothing is more common 
than for the most excellent legislation to be nullified by 
defective administration, and the most wisely devised and 
benevolent measures to be rendered of no avail by the faults 
of the agency through which it is attempted to carry them 
into effect. Nothing of thjs kind can exist here. He who 
humbled himself to the lowest depths of poverty, pain, and 
infamy, to save man, is exalted to kingly dominion for the 
accomplishment of the same purpose. He who in his own 
person felt all the innocent frailties aoid infirmities of our 
nature, who by actual experience realhrod ail the painful con- 
sequences of the provocation of sinners, the falsehood of pre- 
tended friends, the agony of unmerited obloquy, reproach, 
and scorn — he, having resisted all, and endured all, is raised 
to be the refuge of his people in all similar circumstances. 
He who, by individnal contact with the destroyer and all his 
legions, fully gauged the extent of Satan's malevolence, craft, 
and power — he, having been made perfect through sufferings, 
and tempted in all points as we are, and knowing therefore 
how to succor those who are tempted, is raised on high to be 
our Prince and our Saviour. In a word, the Sacrifice is 
become the Sovereign. Is there not mercy and goodness in 
this arrangement — mercy and goodness of the highest order ? 
Do we not feel that, if any combination of circumstances 
could help us to come with an humble, hearty faith to the 
throne of grace, it must be that combination which centres 
in Him who sits on the throne ? Yes, " we have an High- 
Priest who is touched with the feelings of our infirmities/' 
and to whom we can come with boldness, for every blessing 
which either our individual wants or public work may demand. 
We further notice the fact that this Grod-man reigns in the 
mediatorial kingdom of grace, swaying all the attributes of 
universal sovereignty for the purpose of sustaining his Church, 
and reducing the whole of mankind to the obedience of faith. 
It is important that we have, in this sense, clear views of this 
glorious exaltation of our Saviour. When Jesus met his dis- 
ciples after his resurrection by appointment in Galilee, he 
said to them, "All power is given unto me in heaven and in 



286 ELEMENTS OF DIVINITY. 

earth;" (Matt, xxviii. 18;) language wliich clearly indicates 
Ills exaltation to supreme majesty and rule. He was indeed, 
as the apostle expresses it, raised "far above all principality, 
and power, and might, and dominion, and every name that is 
named, not only in this world, but also in that which is to 
come." Eph. i. 21. And this elevation to power was for 
the purpose of universal dominion and government ; for " God 
also hath highly exalted him, and given him a name which is 
above every name : that at the name of Jesus every knee 
should bow, of things in heaven, and things in earth, and 
things under the earth ) and that every tongue should con- 
fess that Jesus Christ is Lord." Phil. ii. 9-11. And this 
sovereign dominion Christ has wielded, and will continue to 
wield, until earth has fulfilled its destiny, and the final judg- 
ment shall terminate its history. " Then cometh the end, 
when he shall have delivered up the kingdom to God, even 
the Father ; when he shall have put down all rule and all 
authority and power. For he must reign till he hath put all 
enemies under his feet. The last enemy that shall be de- 
stroyed is death." 1 Cor. xv. 24-26. So that Jesus, raised 
to supreme rule, sits King in Zion, sways the mediatorial 
sceptre, and will continue to do so until mercy has fulfilled 
her mission to man; and when the final judgment consum- 
mates the happiness of those who have obtained redemption 
through Christ, and consigns to everlasting perdition those 
who have neglected his way of salvation, and the resurrection 
has abolished death, and placed all human nature, without 
any exception, in unlimited happiness or misery, then, the 
mediatorial work of Jesus being finished, he delivers up the 
kingdom to God the Father, who thenceforth exercises sove- 
reign sway. 

It is important that we very distinctly recognize this sove- 
reignty of Jesus. He is said by the inspired speaker to be 
" both Lord and Christ," u a Prince and a Saviour." The 
term in the original, which our translators have rendered 
" Lord," properly signifies " master, proprietor, sovereign ;" 
and that which is rendered " Prince," means " leader, prince, 
king." The application of these titles, therefore, to the same 
person is the strongest ascription of sovereign dominion 
And this is emphatic ally ascribed to "that same Jesus" who 
was crucified. It was therefore the bein£ which embodied 



THE DOCTRINE OF PERSONAL SALVATION. 287 

the Divine nature of the Second Person and the human na- 
ture and human soul of Jesus in his individual personality, 
who was thus raised to the throne of heaven. It is he who 
now rules in all the affairs of nature, providence, and grace — ■ 
Jesus, the incarnate Deity, the God-man, with his humanity 
in perfect existence and action, in combination with Deity. 
This is he who sways universal empire : he has " power over 
all flesh, that he should give eternal life to" those who sub- 
mit to his will. John xvii. 2. We see here our privilege 
and our duty. He is a Prince and a Saviour. He saves, 
that he may rule. As we experience salvation, we must 
submit to his government. Nothing is really salvation, 
which does not subject the mind to the will of Christ His 
Lordship is a necessary consequence of his Messiahship. 
let us individually realize both, and spend our lives in 
endeavoring to promote the great objects for which this 
glorious and wonderful sovereignty is established ! 

And what are these objects? This it deeply concerns us 
to know clearly and fully. It is, indeed, difficult to raise 
our minds to a just apprehension of this great subject. We 
will first glance at the government of universal nature : its 
extent in the heavens above, the depths below, the vast va- 
riety of material existence, the mineral, vegetable, and ani- 
mal worlds. And yet this rule is so minute, that not a spar- 
row can fall to the ground unnoticed. But if the immensity 
and detail of this province of Heaven's rule is so overwhelm- 
ing, what shall we say when we consider it as comprehending 
the circumstances, condition, wants, and necessities of the 
whole human family, in all the ramifications of their national 
distinctions and collisions, together with all their relative and 
individual cares and requirements ? And all this is compre- 
hended in the sovereignty of Jesus. Yet even all this comes 
short of the grand object for which he reigns. This object 
is distinctly stated by the apostle : it is " to give repentance 
and remission of sins." Every other exercise of his infinite 
wisdom and almighty power is of secondary aud subsidiary 
interest. It is for this, mainly and principally, that Jesus 
is exalted; and every other part of his sway is administered 
with special reference to this great end — to lead mankind to 
the experience of salvation. how fully has the Lord 
shown the importance which he attaches to the success of 



288 ELEMENTS OE DIVINITY. 

tlio gospel I No price is too precious to hj down for man's 
redemption; no efforts too vast to win him from sin to holi- 
ness. The means, indeed, by which this is effected, may 
be truly said to crown the series of wonders comprehended in 
i}iQ gospel plan of salvation. For not only did God become 
incarnated in human flesh, and suffer, die, and rise to the 
throne of glory, and reign in majesty, for the purpose of car- 
rying into effect his purposes of grace, but he actually dis- 
penses the Holy Ghost for the salvation of mankind. Yes, 
Jesus, the Mediator-King, bestows the Holy Spirit. This 
was his promise: "It is expedient for you/' said Jesus to 
his sorrowing disciples, "'that I go away; for if I go not 
away, the Comforter will not come unto you ; but if I depart, 
I will send him unto you." John xvi. 7. And this he ful- 
filled. When he "ascended on high," and "led captivity 
captive," he "received gifts for men; yea, for the rebellious 
also, that the Lord God might dwell among them." Psalm 
lxviii. 18. You all know how gloriously this was fulfilled at 
the day of Pentecost ; but we do not always clearly recog- 
nize the exact order in which this blessing is given. The 
Holy Ghost is the Divine Agent which enlightens, convinces, 
regenerates, sustains, and guides the soul of man, through all 
the course of his religious life; and he may be thankfully 
received, faithfully obeyed, or neglected, grieved, and re- 
sisted. But the Giver of the Holy Ghost is the glorified and 
reigning Saviour, as the apostle testified : " Therefore being 
by the right hand of God exalted, and having received of the 
Father the promise of the Holy Ghost, he hath shed forth 
this, wmich ye now see and hear." Acts ii. 33. It is indeed 
Jesu.s exalted to glory who is thus constituted the Autho* 
of our salvation. How glorious in manifested truth are 
these revelations of the ways of God ! How profoundly in- 
teresting, merely as matters of knowledge, and yet infinitely 
more so, as means to the experience of Divine grace ! To 
this subject, then, in its practical and experimental bearing, 
we are now called to direct attention. 

We have already seen that all, in their natural condition, 
are concluded under sin ; that we are naturally depraved and 
guilty; and are, without exception, before being made the 
subjects of grace, condemned already, and the actual sub- 
jects of Divine wrath. John iii. 18, 36. And this fearful 



THE DOCTRINE 01? PERSONAL SALVATION. 289 

description of our sinful condition is rendered still more ter- 
rible by the plain declarations with which Holy Scripture 
abounds of our danger and doom after death. The sover- 
eignty of Jesus is not merely nominal ) it is real. He must 
reign until his enemies are subdued, by grace, or power; 
and in each case the triumph will be perfect : the saved will 
have their bodies rescued from the power of death, and be 
glorified with Jesus in heaven for ever : the wicked and in- 
corrigible sinners, who persevere in refusing to submit to 
Divine mercy, will also have their bodies raised, but to a 
" resurrection of damnation." John v. 29. And this fu- 
ture punishment will know no termination. Perhaps on no 
point has the flimsy sophistry of skepticism been more sig- 
nally defeated than when it has directed its efforts against 
this doctrine. The reason of the thing has been long since 
established. Men admit that sinners deserve punishment, 
but deny that they merit everlasting punishment. But if 
sinners deserve to suffer, it is undeniable that they deserve 
to suffer as long as they remain sinners. If, then, the only 
time and means of separating our sins from us are found in 
this life, and those opportunities are neglected, the everlast- 
ing punishment of sinners becomes inevitable. In direct con- 
sequence of their own neglect of the appointed time and 
means, they must remain sinners everlastingly, and, as such, 
must everlastingly suffer. And this is the uniform testimony 
of holy writ: u Their worm dieth not, and the fire is not 
quenched." Mark ix. 44. They go away into " everlasting 
destruction from the presence of the Lord, and from the 
glory of his power;" (2 Thess. i. 9;) their punishment is 
"everlasting." Matt, xviii. 8; xxv. 41. 

With such motives to flee from the bitter consequences of sin, 
we turn to a consideration of a sinner's way of access unto God. 
Here it may be observed, that the first movement toward 
reconciliation is never taken by the sinner. The application 
of the gospel to the salvation of men is uniformly a revela- 
tion of Christ, as one come " to seek and to save that which 
was lost." This is true in regard to the permanent institu- 
tions of Christianity. The word of God, containing a com- 
plete revelation of the Divine will, a full development of the 
evils of sin, and of the way of salvation, is placed in our 
hands- Besides this, we have a preached gospel. Men who 
13 



290 ELEMENTS OE DIVINITY. 

have abandoned their sins, and found mercy, are called and 
qualified by Jesus Christ to proclaim to their fellow -men the 
way of salvation. Never was a means devised more directly 
calculated to secure the intended end, than is the preaching 
of the gospel to promote the salvation of sinners. And then, 
over and above these and other agencies, we have to con- 
sider the gift of the Holy Ghost, the light which enlighten- 
eth every man, the convincing power which makes manifest 
the evil nature of sin and its fearful consequences. Perhaps 
nothing is more truly wonderful than i-he variety, continu- 
ance, and power with which this Divine influence is exerted 
on the human mind. Our memories, treacherous as they are, 
x>an supply many most remarkable instances, although infi- 
nitely more have perished from our recollection. The most 
affecting feature of this case, however, is, that these are di- 
rect manifestations of God to the human mind. When shall 
even we, who know and love him, fully apprehend the sol- 
emn importance of devoted attention to this heavenly influ- 
ence ? All the wondrous miracles of the Saviour's passion 
and death, resurrection, and ascension, took place, as the 
royal Psalmist sung, for this purpose — that the "Lord God 
might dwell among them/' This has come to pass : the 
Holy Ghost is given to convince the world of sin, and to lead 
men to God. 

In the process of salvation, the first result produced by 
the influence of the Holy Ghost in the human mind is re- 
pentance. The manner in which this is effected in different 
minds, is marked by almost infinite diversity. In some 
cases sudden conviction seems to reveal to the soul at 
once all the horrors of its sinful and guilty state, so that it 
is filled with anguish, and finds no rest until it obtains 
pardoning mercy. In other cases, there is a gradual and 
growing enlightenment produced on the mind, so that the 
person can scarcely say when it began, or how it has pro- 
gressed. The diversity of feeling produced is also exceed- 
ingly various. In some instances fear, alarm, and terrible 
apprehensions of Divine vengeance fill the soul ; in others, 
there is a soft, sweet, gentle leading-out of the mind after 
God. As preachers of the gospel, we must not overlook these 
differences, nor speak as if all must be brought to God pre- 
cisely in the same manner that we ourselves were. It is not 



THE DOCTRINE OF PERSONAL SALVATION. 291 

of material consequence through what kind of feeling the 
miocl is led, so that it is led to God. But it is very certain 
that a presentation of truth which would be likely to affect 
one class of minds, and to deepen the operation of the Spirii 
in one case, might be quite powerless in another; so that we 
should study to present the truth in every aspect, and to 
urge the multifarious motives found in Sacred Scripture, that 
every case may be met, and the particular bent of every 
mind receive the most efficient impulse toward God. 

But, however varied in feeling and manner the progress 
of penitence may be, in its spirit and its results it must in, 
all cases be essentially the same. Nor can a question of 
much greater importance be propounded to the theological 
student than this : What is genuine godly repentance ? In 
what does its necessary and essential character consist ? We 
must endeavor to supply an answer to this inquiry. It will 
be necessary to premise here, that the terms " repent" and 
" repentance" are used in the Bible with considerable lati- 
tude of meaning. They are, for instance, sometimes applied 
to God, who is said to repent; although it is also said, that 
he is " unchangeable," and that " with him there is no 
variableness nor shadow of turning." The solution of this is 
found in the fact, that God does not change his mind, but 
simply vary his conduct, in consequence of a change in his 
creatures. If, for instance, he denounces punishment against 
a people, and they humble themselves and put away their 
sin, he spares them, and does not inflict the threatened evil ; 
and then he is said to repent, the term being used in an ac- 
commodated sense, because it would be precisely applicable 
to man in such circumstances, although it does not, strictly 
speaking, apply to God, whose mind always bears the same 
aspect toward the same character. So, also, these words are 
sometimes used to denote, generally, a change of mind, or an 
earnest wish that some action could be undone, or its conse- 
quences averted. In this sense Esau is said to have found 
" no place for repentance," because he could not avert the 
evils which he deplored. We must not, however, be influenced 
by these acceptations of the terms, in our estimate of the real 
character of evangelical repentance. This results from a 
godly sorrow wrought in the heart by the influence of the 
Holy Spirit. This sorrow is always connected with a rcvela- 



292 ELEMENTS OF DIVINITY. 

tion to tlie soul of the true character and intense evil of sin. 
Its offensiveness to God, its foul and polluting effects on the 
soul, and the terrible danger to which it exposes the sinner, 
are all deeply impressed on the mind, although sometimes 
one, and sometimes another, of these convictions predomi- 
nates. These seem to create the sorrow, whilst the sorrow, 
in return, seems to deepen and strengthen the convictions. 
But, whatever may be the state of feeling, wherever this re- 
pentance really exists it produces in the soul an entire aliena- 
tion from sin ; which is loathed and hated as " the evil and 
bitter thingj" and the mind, turning away from it, seeks 
refuge in God's mercy. Hence repentance is called " repent- 
ance toward God." From this uniform result, which is al- 
ways produced wherever true evangelical repentance exists, 
it will be easy for a preacher to solve a question which not 
unfrequently perplexes persons in a penitent state of mind ; 
namely, whether their sorrow for sin is sufficiently deep and 
painful. In reference to this, it must be distinctly recog- 
nized, that no sinner obtains pardon for repenting. His sor- 
row and pain, however intense, make no part of the ground 
of his obtaining mercy, which is wholly on account of the 
merits of Christ. The discoveries and sorrows of penitence 
are therefore necessary as means to an end; namely, the total 
renunciation of sin, and a full and unreserved turning to God. 
When, therefore, we find a penitent so fully imbued with a 
conviction of the evil and danger of sin, that he is ready to 
fiy from it as from the face of a serpent, and to renounce it 
wholly, however apparently pleasing or profitable it might 
have been, and earnestly and with all his heart desires to 
live to God, then we may freely encourage such a one to 
believe on the Lord Jesus Christ, that he may be saved. 

We are now led to notice the second great operation of the 
Holy Spirit in the process of human salvation — the produc- 
tion of faith. Here, too, it will be necessary to offer an in- 
troductory observation. Faith, of a certain kind and degree, 
is necessary to repentance : " He that cometh to God must 
believe that he is." Heb. xi. 6. And generally the most 
clear and affecting revelations of the evil of sin are made to 
/the mind by the application of Holy Scripture ) and some 
measure of faith is necessary to render the Divine word effect- 
ual to this purpose. 



THE DOCTRINE OF PERSONAL SALVATION. 293 

The faith, however, of which we have here principally to 
speak, is that by which a penitent sinner obtains pardoning 
mercy, and which, in fact, translates him, instrumentally, 
from the kingdom of darkness into the kingdom of God's 
dear Son. 

In his sermon on the Scripture Way of Salvation, Mr. 
Wesley says : " Faith, in general, is defined by the apostle, 
an evidence , a Divine evidence and conviction (the word 
means both) of things not seen ; not visible, nor perceivable, 
either by sight, or by any other of the external senses. It 
implies both a spiritual evidence of God, and of the things 
of God ; a kind of spiritual light exhibited to the soul, and 
a supernatural sight or perception thereof. Accordingly, the 
Scripture speaks of God's giving, sometimes light, sometimes 
the power of discerning it. So St. Paul : i God, who com- 
manded the light to shine out of darkness, hath shined in our 
hearts, to give us the light of the knowledge of the glory of 
God in the face of Jesus Christ/ And elsewhere the same 
apostle speaks of 'the eyes of our understanding being 
opened/ By this two-fold operation of the Holy Spirit, 
having the eyes of our soul both opened and enlightened, 
we see the things which the natural eye hath not seen, neither 
the ear heard. We have a prospect of the spiritual world, 
which is all round about us, and yet no more discerned by 
our natural faculties than if it had no being. And we see 
the eternal world; piercing through the veil which hangs 
between time and eternity. Clouds and darkness then rest 
upon it no more, but we already see the glory which shall be 
revealed. 

" Taking the word in a particular sense, faith is a Divine 
evidence and conviction, not only that 'God was in Christ, 
reconciling the world unto himself/ but also that Christ loved 
me, and gave himself for me. It is by this faith (whether 
we term it the essence, or rather the property, thereof) that 
we receive Christ ; that we receive him in all his offices, as 
our Prophet, Priest, and King. It is by this that he is 
i made of God unto us wisdom, and righteousness, and sancti- 
fication, and redemption/ " 

Exact and clear as is this account of the nature of faith, it 
does not exhibit, as fully as seems necessary on such a vital 
point, the nature of its exercise. We therefore quote the 



294 ELEMENTS OF DIVINITY. 

following passage from the excellent sermon of Dr. Bunting 
on Justification by Faith: "The object of justifying faith 
may be inferred from what has been before said as to the 
originating and meritorious causes of justification. It has 
respect, in general, to all that Christ is set forth in the gospel 
as doing and suffering, by the gracious appointment of the 
Father, in order to our redemption and pardon. But it has 
respect, in particular, to the atoning sa-crifice of Christ, as it 
is exhibited by Divine authority, in the Scriptures, and as 
attested to be acceptable and sufficient by the resurrection from 
the dead, and his mediatorial exaltation at the right hand of 
God. 

" The acts or exercises of this faith seem to be three ; or 
rather, that faith which is required in order to our justifica- 
tion, is a complex act of the mind, which includes three dis- 
tinct but concurrent exertions of its powers. It includes, 

"1. The assent of the understanding to the truth of the 
testimony of God in the gospel ; and especially to that part 
of it which concerns the design and efficacy of the death of 
Jesus as a sacrifice for sin. 

" 2. The consent of the will and affections to this plan of 
salvation ; such an approbation and choice of it, as implies a 
renunciation of every other refuge, and a steady and decided 
preference of this. Unbelief is called a disallowing g£ the 
Foundation laid in Zion ) whereas faith includes a hearty al- 
lowance of it, and a hearty acquiescence in God's revealed 
method of forgiveness. 

" 3. From this assent of the enlightened understanding, 
and consent of the rectified will, to the evangelical testimony 
concerning Christ crucified, results the third thing which I 
suppose to be implied in justifying faith; namely, actual 
trust in the Saviour, and personal apprehension of his merits. 
When, under the promised leading and influence of the 
Holy Ghost, the penitent sinner thus confidently relies, and 
individually lays hold, on Christ, then tlie work of justify- 
ing faith is complete ; then, and not till then, we are imme- 
diately justified. 

" On the whole, may it not be said that the faith to which 
the privilege of justification is annexed, is such a belief of 
the gospel, by the power of the Spirit of God, as leads us to 
come to Christ ; to receive Christ, to trust in Christ ; and to 



THE DOCTRINE OF PERSONAL SALVATION. 295 

commit the keeping of our souls into liis bands, in humble 
confidence of his power and will to save us ? It will readily 
occur to you, that the several expressions which I have just 
used are employed in the Holy Scripture as synonymous with 
that believing which is unto righteousness. John i. 12 : 
Matt. xi. 28 : Epk, i. 12 : 2 Tim. i. 12." 

Having thus endeavored to state clearly and fully the na- 
ture of that faith by which we obtain mercy, we will now 
proceed to ascertain the nature and extent of that salvation 
which is thus obtained. The first great element of this sal- 
vation is justification or pardon. I use this language ad- 
visedly, because these terms describe one and the same act 
of grace. Hence the apostle says, "Be it known unto you 
therefore, men and brethren, that through this man is 
preached unto you the forgiveness of sins ; and by him ail that 
believe are justified from all things, from which ye could not 
be justified by the law of Moses ;" (Acts xiii. 38, 39 ;) where 
justification and forgiveness are clearly spoken of as the same 
blessing. And this forgiveness is complete ; it respects all the 
sins committed up to the moment of its communication. 
"All manner of sin" is then forgiven. The justification is 
" from all things." The Lord does not pardon sin by degrees, 
but at once ; so that, having found mercy, " there is no con- 
demnation to them that are in Christ Jesus." You will 
scarcely need to be informed that this justification is not 
necessarily permanent; it does not terminate our probation; 
it is not irreversible. We may be unfaithful, and fall again 
into sin and condemnation. And as it may be forfeited, so 
it may be recovered. That justification of David, so perti- 
nently used by the apostle, (Horn. iv. 6-8,) was, there can be 
little doubt, his second justification; so that, while all should 
fear, as standing by faith, lest they fall into the snare of the 
enemy, the full and free pardon propounded in the gospel 
may be offered as well to backsliders as to other sinners. 

Some theologians have spoken of justification in such 
terms as to teach that it includes, not our being pardoned 
and accounted righteous through the merits of Christ, but 
our being actually made righteous. This is an error. Par- 
don or justification is an act of grace on our behalf; a great 
work is done for us ; but it does noi make us righteous by 
regenerating our nature. This is a separate and distinct act 



296 ELEMENTS 01' DIVINITY. 

of grace, vffoaglifcj indeed, at the same time as our pardon, 
but differing in nature from that blessing, and, as Dr. Barrow 
observes, " connected with it, but not formally of it." As 
a most important part of our salvation, this operation of 
grace merits serious notice. Regeneration, or the new birth, 
is that work of the Holy Spirit in the heart of man by which 
his nature is renewed in righteousness, and man is restored 
to the moral image of God, and made a partaker of spiritual 
life. This change of mind is described by the sacred writers 
under various forms of speech. It is called "conversion," 
" regeneration," "a new creation," or "the new creature," 
" putting off the old man with his deeds," and " putting on 
the new man." By this great change, the power of sin is 
broken, and the renewed soul is enabled to live under the in- 
fluence of a faith working by love, and thus to maintain a 
good conscience toward God. m Not that, by the measure of 
sanctification thus obtained, all sin is destroyed ; this is not the 
case ; but the new man has power over it, so that while his 
seed remaineth, and his faith continues, it cannot obtain the 
mastery. Nor, although all the features of the mind that 
was in Christ are impressed on the new-born soul, is it to be 
supposed that they then exist in full maturity. The man is 
then but a babe in, Christ, and is called to "grow in grace" 
until he attains "the measure of the stature of the fulness of 
Christ." Eph. iv. 13. These blessings, however, always 
flow from the exercise of justifying faith, the pardon of sin, 
and the renewal of the soul in righteousness. The results 
which immediately follow the attainment of this grace are 
great and glorious. We will notice the principal of them. 

The restoration of intercourse and peace with God. Be- 
fore justification, man is an alien and a stranger; but no 
sooner is he pardoned, than he has sweet intercourse with his 
Heavenly Father. " Being justified by faith," he has "peace 
with God." Bom. v. 1. Abraham believed God, and it was 
imputed to him for righteousness; and, as a consequence, 
"he was called the friend of God." James ii. 23. And so 
are all who exercise like precious faith. A second result of 
justifying grace is adoption. God not only becomes the 
friend, but the Father of those who thus believe in Jesus. 
Believers are constituted children of God; "and if children, 
then heirs ; herrs of God, and joint-heirs with Christ." 



THE DOCTRINE OF PERSONAL SALVATION. 297 

Roin. viii. 17. A third and crowning consequence of justi- 
fying faith is the habitual indwelling of the Holy Spirit in 
the heart of the believer. This is the grand feature, the 
genius, of the Christian faith : believers are constituted the 
" habitation of God through the Spirit/' and thus consecrated 
temples of the Holy Ghost. Eph. ii. 22. This result of the 
redeeming work of Christ has not received from theological 
professors the attention which it merits. It is unique, as a 
privilege of created existence. We hear of nothing of this 
kind in regard of angels. They are holy spirits, elevated 
and pure, doing the will of God. But, as far as" our informa- 
tion goes, their holiness arises from their primitive purity 
and devoted obedience : we hear nothing of their being in- 
habited by God, or made the residence of his indwelling 
Spirit. This privilege is reserved for the redeemed; and 
sanctified humanity is thus raised to the highest point of 
creaturely existence by being made the subject of Divine in- 
habitation. " For ye are the temple of the living God ; as 
God hath said, I will dwell in them, and walk in them ) and 
I will be their God, and they shall be my people." 2 Cor. 
vi. 16. Indeed, so positively is this asserted, that we are as- 
sured, "if any man have not the Spirit of Christ, he is none 
of his." Rom. viii. 9. But this indwelling God not only 
marks us out for the highest elevation in the heavenly world, 
and affords a pledge that there we shall be nearest the throne, 
but he also gives substantial blessings during our earthly 
career. 

From this source we, in the first place, derive perfect tran- 
quillity of conscience. This is effected by his bearing direct 
testimony to the fact of our adoption. For in the heart of 
the believer this is not " the spirit of bondage to fear ) 
but the Spirit of adoption, whereby we cry, Abba, Father. 
The Spirit itself beareth witness with our spirit, that we are 
the children of God." Rom. viii. 15, 16. This indwelling 
of the Spirit also ministers to our comfort by shedding abroad 
the love of God in our hearts, (Rom. v. 5,) and filling our 
souls with joy and peace. A second result of this indwelling 
Spirit is power over sin. With the Spirit enthroned in our 
hearts, we are enabled to walk not after the flesh, but after 
the Spirit, in newness of life. Rom. viii. 1. And, lastly, 
this imparts a joyous hope of heaven. The fact of our adop- 

"1 ^>>k 



298 ELEMENTS OE DIVINITY. 

tion gives us a title to heaven ; but the Holy Spirit spreads 
before the soul such glorious prospects of this felicity , that 
we are enabled to " rejoice in hope of the glory of God, 
(Rom. v. 2,) and to "abound in hope, through the power of 
the Holy Ghost." Bom. xv. 13. Let us, then, give earnest 
heed to these glorious realities. In this age of formalism 
and rationalism, it becomes us to be doubly anxious to mould 
our religious experience and our public teaching according 
to the pure standard of . God's holy word; and there is no 
point in which the revealed word stands out in more promi- 
nent contrast to the wisdom of this world, than in its insist- 
ing on the presence and agency of the indwelling Spirit in 
the hearts of believers. Let us vigorously maintain it as a 
doctrine, zealously urge it on all we teach ; and, above all, 
let us be careful richly to realize it in our own hearts. 

We must now pass on to a more particular consideration 
of the spiritual life, and its progress in the heart of the be- 
liever. It has been already said, that this life commences in 
regeneration, and is maintained in our hearts by the indwell- 
ing Spirit, who is called " the Spirit of life in Christ Jesus." 
Rom. viii. 2. But this life is always the result of faith : 
"I live," said the apostle; "yet not I, but Christ liveth in 
me; and the life which I now live in the flesh, I live by the 
faith of the Son of God, who loved me, and gave himself for 
me." Gal. ii. 20. But whilst faith in Christ is the instru- 
mental cause of spiritual life, sin inevitably causes death : 
"If ye live after the flesh, ye shall die; but if ye through 
the Spirit do mortify the deeds of the body, ye shall live. 
For as many as are led by the Spirit of God, they are the 
sons of God." Rom. viii. 13, 14. " He that eommitteth 
sin is of the devil." 1 John iii. 8. "Sin, when it is fin- 
ished, bringeth forth death." James i. 15. It may not 
seem necessary to support, by Scripture authority, such plain 
and self-evident axioms as those which we have just laid 
down. And yet the circumstances of the present times re- 
quire it. To say nothing of Papists and Popery, are there 
not great numbers, that call themselves Protectants, who 
teach and believe that this spiritual life is communicated by 
baptism, and continues through life, unaffected by worfdli- 
ness, vice, and sin, and, sustained and fed by the occasional 
reception of the Lord's Supper, still remains, warranting a 



THE BOCTItlNE OF PERSONAL SALVATION. 299 

hope of heaven and final salvation ? I have confidence that 
I need not warn you against delusions so opposed to the 
tevchiug of Holy Scripture as these ; but we cannot be too 
careful in guarding against the widely-spread forms and the 
numerous ramifications of this evil. When once any instru- 
mental means besides simple faith in Christ is regarded afi 
causing spiritual life, or wnen the existence and progress of 
this life are reconciled to the practice of sin, then the danger 
w great and imminent, however plausibly the case may be 
put. 

When the principle of regeneration is brought into the 
soul by faith iu Jesus, there is, indeed, newness of life — old 
things are done away, all things are new. Duties, joys, pur- 
suits, all are new; for all are spiritual, and calculated to lead 
the mind to God. But there is one consideration connected 
with this subject too frequently overlooked ; I mean, progre^j 
in this spiritual life. The command to ".'grow in grace:" 
(2 Peter iii. 18 ;) the apostolic descriptions of spiritual life, 
" little children// "young men/' and "fathers;" (1 John ii. 
12, 13;) "till we all come in the unity of the faith, and of 
the knowledge of the Son of God, unto a perfect man, unfeo 
the measure of the stature of the fulness of Christ; that we 
henceforth be no more children, tossed to and fro, and car- 
ried about with every wind of doctrine, by the sleight of men, 
and cunning craftiness, whereby they lie in wait to deceive ; 
but speaking the truth in love, may grow up into him in all 
things, which is the head, even Christ;" (Eph. iv. 13-15;) 
$s well as repeated expostulations to this effect: "For when 
for the time ye ought to be teachers, ye have need th&t 
one teach you again which be the first principles of the 
oracles of God ; and are become such as have need of milk, 
and not of strong meat. For every one that useth milk is 
unskilful in the word of righteousness; for he is a babe. 
But strong meat belongeth to them that are of full age, even 
those who by reason of use have their senses exercised to 
discern both good and evil/' (Heb. v. 12-14;) — all these 
scriptures show that when "born again," "created anew in 
righteousness," we ought to go on increasing in grace, know- 
ledge, and holy action, until we attain the measure of the 
stature of the fulness of Christ. But, alas, how seldom is 
this done ! How seldom do the children of God thus pro- 



300 ELEMENTS OF DIVINITY. 

gress in holiness ! I have a deep and painful conviction that 
the neglect of this increase "with the increase of God" is 
the great evil of the present day. We speak of our large 
sanctuaries, our ministers, congregations, gifts ; of our 
wealth, order, knowledge, and orthodoxy; and well we may: 
we have unquestionably abundant reason for thanksgiving on 
these accounts. But what are all these in association with a 
lukewarm piety, a half-hearted Church ? What if a farmer, 
looking over the growth of his crops, on which he has spent 
so much labor and cost, were to find from day to day the 
corn in one of his fields make no progress, but still remain 
just above the ground, the growth having altogether ceased; 
how would his heart sink and his hopes be blasted at the 
sight ! What if a parent should perceive a child still the 
same from year to year, making no progress to manhood ; 
what agony would in consequence fill his heart ! And yet, 
what class-leader does not witness such sights from week to 
week? 

These considerations must arrest our attention. Nothing 
is more common than to hear persons praising Grod that they 
still, after having been converted ten or twenty years, retain 
a sense of his favor. Of course, this may be properly done ; 
but should this satisfy ? Ten or twenty years' privilege, and 
means, and spiritual culture, with no result but bare exist- 
ence ! It is to be feared that some persons think increasing 
years add to religious experience, as age and contact with the 
world improve our j uclgment in secular matters ; but it is not 
so. Neither years, nor constantly-recurring means, nor an 
active course of public duty, will improve our religious expe- 
rience, but rather blunt our holy feeling and mar the purity 
of our spirit, unless richly sustained by the energetic opera- 
tion of a faith working by love. 

It has appeared to me that our growth in grace is some- 
times prevented by the notion that it is rash, or, at all events, 
unwise and unsafe, to make very earnest efforts after increas- 
ing holiness, because such accessions of grace are so difficult 
to retain, and are so soon and so easily lost; as if, in fact, 
the difficulty of retaining religion increased with the measure 
of it which we obtain. Why, it would be just as sensible to 
caution a trader against becoming rich, lest it should lead 
him to bankruptcy. No; the more religion we have, the 



THE DOCTBINE OE PERSONAL SALVATION. o*Jl 

easier it is to hold it fast. The men who can go on sing- 

"We wrestle not now, but trample on sin, 
Through Jesus's blood we the battle shall win, 

are not the men who are most easily subdued by the power 
of temptation. On the contrary, the great number of back- 
sliders by whom we are everywhere surrounded, is at once a 
consequence and a proof of the low state of religion among 
us. But it has been seriously asked, " Is it then the privi- 
lege of ordinary believers to make considerable progress in 
piety after the attainment of a sense of pardon ?" We reply, 
Most certainly ; and no one is faithful to his God who does 
not thus progress. Look at the argument of the great 
apostle : " If, when we were enemies, we were reconciled to 
God by the death of his Son, much more, being reconciled, 
we shall be saved by his life." Rom. v. 10. What do we 
learn from this, but that the further salvation of pardoned 
sinaers is much more reasonably expected, and much mere 
easily attained, than the pardon of sin ? In the former case, 
w r e were enemies, and our pardon was only to be procured by 
the death of our Redeemer. You see what an array of diffi- 
culties are here : our enmity to be subdued, our pardon to be 
attained, while our only Daysman dies in the effort to save : 
success here might have been doubted. Indeed, nothing but 
the overwhelming evidence furnished by the gospel would 
justify the hope of success, and the faith necessary to salva- 
tion. But if this was achieved — and achieved it was — and 
we by this means are made children of God, and heirs of 
eternal life, and our Saviour, instead of wearing the form of 
a servant, or hanging on a cross, or lyisg dead in a sepulchre, 
is now exalted to the throne of heaven, and possesses un- 
limited power, with the residue of the Spirit at his behest, 
and all hell under his control ; are not we warranted, in such 
circumstances, to expect all the fulness of his great salvation ? 
Does the pressure of worldly care and toil bear us down, or 
the violence of Satanic power and guile threaten to destroy 
us, or the weakness and treacherous character of our hearts 
imperil our safety ? Let us remember the apostolic judg- 
ment, " Much more, being reconciled, we shall be saved by 
his life." 



302 ELEMENTS OF DIVINITY. 

Perhaps your recollection will supply instances of some who 
have attempted to urge on others in the way of life, and who 
have not only failed in their purpose, but have seemed to do 
mischief by the effort. I speak with confidence when I say, 
I can save you from dagger on this head by one simple direc- 
tion : "Allure to brighter worlds, and lead the way" First 
realize the blessing, and then invite others to participate. 

In this connection, it may be desirable to show what wo 
mean by "Christian perfection," or "entire sanetification;" 
for those who oppose this doctrine have, intentionally or igno- 
rantly, collected the most absurd and extravagant notions, 
and represented them as contained within the limits of the 
doctrine as held by us. 

By " entire sanctification," we do not mean a restoration 
of our nature to man's primitive state. We do not therefore 
believe that, on attaining this grace, we are freed from our 
natural infirmities, such as errors of judgment, defects of 
memory, ignorance, or any other frailties of this kind. Nor 
is it supposed that we are freed from temptation : on the 
contrary, those who are thus saved are not unfrequently sub- 
jected to the most fierce assaults of our spiritual adversary. 
Still less is it imagined that we are brought into a state which 
does not admit of further progress. The blessing refers to 
the destruction of evil out of the heart; but, this being done, 
the soul may still indefinitely grow in grace, and proceed in 
the attainment of positive holiness. A calm consideration of 
these admissions will obviate another serious objection to this 
doctrine. It does not place us in such a state as that we 
have no further need of the efficacy of the atonement. What- 
ever purity of heart may be attained, a being so compassed 
with infirmity will still be subject to what are properly termed 
" involuntary faults." A person, for instance, from a mis- 
taken judgment, or a defect of memory, makes a statement 
contrary to fact. He may do so, although at the moment he 
would rather die than disobey Grocl : he does not, therefore, 
in his judgment and conscience, transgress the law, and, con- 
sequently, properly speaking, does not commit sin. Yet, 
inasmuch as these infirmities are the results of the original 
transgression, we need the virtue of the atonement in all such 
eases. Mr. Wesley therefore never used the term, " sinless 
perfection," lest he should countenance the notion that he 



T£E DOCTRINE OE PERSONAL SALVATION. 303 

taught this blessing as implying a deliverance from these 
infirmities. 

But, to explain distinctly what we regard as contained in 
this doctrine, it may be observed that, in our sinful state, we 
< : were free from righteousness ;" (Rom. vi. 20;) our who \q 
nature, heart, and mind, all the powers of our soul, were 
under the influence of sin. When " born again" at our jus- 
tification, a new nature was implanted in the soul, and spirit- 
ual life began its course of action. Perhaps, indeed, the 
results of that change were so glorious, that for a season we 
were not conscious of any indwelling enemy to our peace. 
At length, however, roots of bitterness sprang up and troubled 
us. We became sensible of the existence of pride, anger, un- 
belief, envy, worldly-mindedness, or other similar evils. But 
now the clearly observable distinction is felt to exist, that the 
mind has power over these corruptions, restrains their action, 
and, looking to Jesus by faith, does not, even under their 
influence, commit sin. Yet the existence of these remains 
of corrupt nature is painful and dangerous. They are sources 
of pain, as they are felt to be contrary to the will of God, by 
a mind that pants to do his will. They are dangerous, inas- 
much as many under their influence have fallen into the snare 
of the devil. Few, indeed, have fully escaped being drawn 
into condemnation under their influence, and have conse- 
quently had again to apply for pardoning mercy through 
faith in Christ Jesus. 

From these evils, we teach that it is the privilege of all 
believers to be delivered. This blessing is sometimes called 
" entire sanctification," because by it the soul is prepared for 
unreserved consecration to the service of God; or " perfect 
love," because the great result of this Divine operation is to 
enable the person thus saved to love God with all his heart. 
Sometimes the term " Christian perfection" is applied to this 
blessing, as that term appears to be repeatedly and expressly 
applied, in the text of Scripture, to this state of grace. 
The main questions, of course, respecting this doctrine are, 
first, Is such a spiritual state exhibited in the Bible as the 
privilege of the people of God ? and if so, secondly, What is 
its appointed means of attainment ? 

First, then, does the Bible exhibit this deliverance from 



SO-i ELEMENTS OF DIVINITY. 

gin, and experience of the perfect love of God, as our privi- 
lege ? On this head the following answer is given : 

1. It is commanded: "I am the Almighty God: walk 
before me, and be thou perfect." Gen. xvii. 1. " Be ye 
holy; for I am the Lord your God." Lev. xx. 7. "Thou 
shalt love the Lord thy God with all thy heart ; and thy 
neighbor as thyself." Luke x. 27. "Whether ye eat, or 
drifik, or whatsoever ye do, do all to the glory of God." 
1 Cor. x. 31. "Be filled with the Spirit." Eph. v. 18. 
"Rejoice evermore. Pray without ceasing. In every thing 
give thanks ; for this is the will of God in Christ Jesus con- 
corning you." 1 Thess. v. 16-18. "Follow peace with all 
men, and holiness, without which no man shall see the Lord." 
Heb. xii. 14. "Beloved, be diligent that ye may be found 
of him in peace, without spot, and blameless." 2 Peter 
iii. 14. 

2. This blessing is promised : " Bles&ed are they which 
do hunger and thirst after righteousness; for they shall be 
filled." Matt. v. 6. "I will sprinkle clean water upon you, 
and ye shall be clean; from all your filthiness, and from all 
your idols, will I cleanse you. A new heart also will I give 
you, and a new spirit will I put within you; and I will take 
away the stony heart out of your flesh, and I will give you 
a heart of flesh. And I will put my Spirit within you, and 
cause you to walk in my statutes, and ye shall keep my judg- 
ments, and do them. I will also save you from all your un- 
cleannesses." Ezek. xxxvi. 25-27, 29. " He shall save his 
people from their sins." Matt. i. 21. 

3. This, grace is most earnestly prayed for : " Sanctify them 
through thy truth." John xvii. 17. " Thy will be done on 
earth, as it is in heaven." Matt. vi. 10. " I bow my knees 
unto the Father of our Lord Jesus Christ, that he would 
grant you, according to the riches of his glory, to be strength- 
ened with might by his Spirit in the inner man ; that Christ 
may dwell in your hearts by faith; that ye, being rooted and 
grounded in love, may be able to comprehend wkh all saints 
what is the breadth, and length, and depth, and height; and 
to know the love of Christ, which pas.seth knowledge, that 
ye might be filled with all the fulness cf Gc-d." Eph. iii. 
14—1.9. "The very God of peace sanctify you wholly; and 



THE D0CTRIN2 OF PERSONAL 3AIiVAT102f. 305 

I pray God your whole spirit and soul and body be preserved 
blameless miio the coming of our Lord Jesus Christ. Faith- 
ful is lie that calleth you, who also will do it." 1 Thess. v. 
23, 24. " The Clod of all grace, who hath called us unto his 
eternal glory by Christ Jesus, make you perfect, stahlish, 
stre>%o'ihen, settle you." 1 Peter v. 10. 

But it is frequently asked, " Has this blessing ever been 
realized and enjoyed by the people of God ?" The following 
and many other scriptures speak to this point. When the 
Christian Church was first formed, " they were all filled with 
the Holy Ghost." Acts iL 4. And afterwards, when the 
number of believers had been greatly multiplied, still " they 
were all filled with the Holy Ghost." Acts iv. 31. Paul 
says of himself, " I am crucified with Christ : nevertheless I 
live; yet not I, but Christ liveth in me; and. the life which 
I now live in the flesh I live by the faith of the Son of God, 
who loved me, and gave himself for me." Gal. ii. 20. To 
the Thessalonians he says of himself and others, "Ye are 
witnesses, and God also, how holily and justly and unblamably 
we behaved ourselves among you that believe." 1 Thess. ii. 
10. Peter calls the believers to whom he wrote, " elect 
according to the foreknowledge of God the Father, through 
sanctification of the Spirit, unto obedience and sprinkling of 
the blood of Jesus Christ," observing that they had " purified 
their souls in obeying the truth through the Spirit." 1 Peter 
i. 2, 22. And John says, " If we walk in the light, as he is 
in the light, we have fellowship one with another, and the 
blood of Jesus Christ his Son cleanseth us from all sin." 1 
John i. 7. 

Observe, also, the great end for which the gospel ministry 
is instituted, and the purpose for which these promises are 
given. "He gave some, apostles; and some, prophets; and 
some, evangelists; and some, pastors and teachers; for the 
perfecting of the saints, for the work of the ministry, for the 
edifying of the body of Christ: till we all come in the unity 
of the faith, and of the knowledge of the Son of God, unto a 
perfect man, unto the measure of the stature of the fulness of 
Christ." Eph. iv. 11-13. "Having, therefore, these pro- 
mises, dearly beloved, let us cleanse ourselves from all filthi- 
ness of the flesh and spirit, perfecting holiness in the fear of 
God." 2 Cor. vii. 1. "Whereby are given unto us exceed- 



306 ELEMENTS OF DIVINITY. 

ing great and precious promises : tli.st by these ye might foe 
partakers of the Divine lia-turo., having &&apcd the corruption 
that is in the world through last." li Peter i. 4. 

These quotations might be greatly extended, did our space 
allow; but it is not necessary. It is scarcely possible to con- 
aeive of a more full and complete exhibition of any doctrine, 
than these scriptures give of this. It is enforced by multi- 
plied commands, offered by many great and precious promises, 
Is most earnestly prayed for by the best of men, shown to 
have been extensively experienced in apostolic times, and is 
stated to have been the great end of ministerial labor, th« 
grand object for which the promises of God are given. 
Surely this is evidence sufficient to silence every objection, 
and to lead every Christian heart to seek earnestly this more 
"excellent way." 

But then it is said, " Why use a word so capable of miscon- 
ception and misconstruction as 'perfection?' Why not give 
up the use of that term in this sense ?" Our answer is, that 
we dare not abandon or repudiate its use, while it stands forth 
so prominently as descriptive of this blessing on the pages of 
inspiration : " Be ye therefore perfect/' Matt. v. 48. " Bo 
perfect." 2 Cor. xiii. 11. " Till we all come unto a perfect 
man." Eph. iv. 13. "Present every man perfect in Christ 
Jesus." Col. i. 28. "That ye may stand perfect and com- 
plete in all the will of God." Col. iv. 12. X " That the man 
of God maybe perfect." 2 Tim. iii. 17. "Now the God of 
peace make you perfect." Heb. xiii. 20, 21. "The same Is 
a perfect man." James iii. 2. " Herein is our love made 
perfect." 1 John iv. 17. " Perfect love casteth out fear." 
Verse 18. "This, also,, we wish, even your perfection." 
2 Cor. xiii. 9. " Let us go on unto perfection." Heb. vi. 1. 
Are we to give up, at the bidding of man, the use of language 
which the Holy Ghost has thus sanctioned ? 

The important question, however, presents itself, " If this 
blessing is thus fully exhibited to us in Holy Scripture, what 
are the appointed means for its attainment ?" We will endea- 
vor briefly to answer this inquiry. 

It may be observed, then, that although there is a very 
great difference in the two states of mind, there is a remark- 
able analogy between the requisites for obtaining this graco, 
and tkos-2 accessary to the securing of justification. For as, 



THE DOCTRINE OF PERSONAL SALVATION. 307 

in that case, it is necessary for the sinner to have a clear and 
deep sense of his sinfulness before he can repent and obtain 
mercy; so here it is necessary that he should have a full 
sense of the existence in his heart of these remains of natural 
corruption. Without this there is nothing to rouse the soul 
into action, and move it to seek deliverance. More than this 
is necessary : not only must we have a deep conscious-aces of 
the existence of evil in our hearts, we must also have a iirni 
conviction of the evil nature and offensive character of these 
inbred impurities. We are not, of course, to entertain any 
opinion adverse to the glorious doctrine, that "there is no 
condemnation to them who are in Christ Jesus." We may, 
however, with the full enjoyment of peace with God, feel 
deeply sensible that the remains of sin in our hearts are con- 
trary to the Divine will, and mar the sacrifice which we are 
called upon to present without reserve to God. If, as we 
know is the fact, a person in clear possession of the Divine 
favor may feel the risings in his heart of pride, unbelief, self- 
will, or any similar evil, although he may have power to keep 
these in check, so that he is not brought into condemnation, 
can we wonder that he should feel that he has yet within 
him enemies to God and to his own p^ace ? that he should 
often cry out : 

" But worse than all my foes I find 
The enemy within, 
The evil heart, the carnal mind, 
My own insidious sin?" 

Ought he not in these circumstances to feel the intense evil 
of these impurities ? Further, it seems necessary that the 
spirit should so deeply feel this corruption, as to regard its 
continuance to be intolerable. For as no person is likely to 
obtain mercy who can be persuaded to rest short of it, so, in 
like manner, if we live in a state of grace so low that we can 
reconcile ourselves to the existence of inbred sin, we block 
up the way to its attainment. If, however, we are deeply 
sensible that this body of sin remains in us, that it exists in 
our hearts, contrary to the will of God, and is, even in its ex- 
istence, displeasing to him; and, further, if our love fos 
Jesus, and desire for his honor, and anxiety to glorify God, 
bo so great, that we really feel — 



6[)b ELEMENTS OF DIVINITY. 

" 'Tis worse than death my God to love, 
And not my God alone;" 

then we are prepared to ask for, and to receive, this great 
salvation. And as we obtained pardon by simple faith in 
Jesus, so must we obtain purity. We are no more able to 
work out the latter in our own hearts than the former. One 
is as fully purchased for us by the blood of Jesus, and as 
freely promised us, as the other. We must come, then, to 
the great and precious promises, and exercise a faith pre- 
cisely analogous to that by which we were justified. We 
must fully assent to what God has said respecting the remains 
of sin and its removal. Our will, affection, and choice must 
reject every other refuge but God's own revealed way of 
faith in Christ. We must actually trust, really venture to 
believe, that the word of his promise is fulfilled in us, and 
that the blood of Jesus Christ his Son cleanseth us from alJ 
sin. This faith will save us; and we shall be enabled to 
reckon ourselves dead indeed unto sin. May the Lord grant 
us this grace ! 

I need not dwell here on the rich consolation which the 
gospel offers, during the exposure of the people of God in 
this world to temptation, trial, and suffering. You know we 
are not only called to warn sinners, to lead the penitent to 
Jesus, and the contrite believer to the attainment of perfect 
love ; but we are equally charged with a message of consola- 
tion to the Lord's tried and suffering people. Let us never 
forget this part of our mission : " Comfort ye, comfort ye my 
people, saith your God." And 0, how full of consolation h 
Jesus, what an all-sufficient refuge, for all who will come to 
him, and trust in him ! 

Having thus seen the perfect efficacy of the gospel in de- 
livering the soul of man from the guilt, the power, and the 
inbeing of sin, and making it the habitation of God by his 
Spirit, we are led to direct our minds onward, and ask, What 
prospects do these doctrines, and our personal experience of 
them, present to the minds of Christians as to the future? 

The first consideration that offers itself here is the cheer- 
ing fact that, in all the varieties of our Christian course, 
there is not, in a single instance, any necessity for a step 
in the way of retreat : in no case can we be compelled to 
forego any blessing we may have attained. He who gives 



THE DOCTRIKE OF PERSONAL SALVATION. 309 

gr&ce, can keep us from falling; and if we are faithful ; he 
will do it. 

But there is still before us a dark way into an unknown 
world. We have, either by sudden infliction or lingering 
disease, to die, to pass away from all that is now tangible and 
visible, into the unseen world. Our bodies are destined to 
moulder into dust, and our spirits to await the fiat of the 
Eternal. In all this dread procedure, what hope have we for 
the future ? Thank God, we have in Christ not only the 
prospect of deliverance, but of glory. Even our God hath 
said, " I will never leave thee, nor forsake thee." Heb. xiii. 
5. Yes, he who has loved us so well as to die for the re- 
demption of our soul, has numbered the hairs of our head, 
and will keep that which we have committed to his charge. 
Let it be our steady determination that " Christ shall be mag- 
nified in our body, whether it be by life, or by death," (Phil. 
i. 20,) and all shall be well. 

Yet Christians sorrowfully say, " But I must die." Yes, 
and, called as you are to glory, to sit with Jesus in his glory, 
do you shrink from going by the same road ? Look back on 
your past experience, and let me ask, Do you not exult in the 
salvation of the gospel ? and only by your dying can this 
glorious salvation be consummated. In your soul the power 
of Christ has gloriously triumphed. But he will not proceed 
to save the body until sin has wrought in it its utmost evil. 
He did not, as you know, interpose at first for your spiritual 
deliverance, until you felt helplessly, hopelessly, ruined by 
sin. So, in respect of your body, it must die, moulder 
into dust, and perish in the grave. But when sin has 
done its worst, and hell, death, and the grave have spent 
their united power, then this undistinguishable dust shall 
hear the voice of the Son of God, and shall come forth 
to a resurrection of life. Rebuilt on the model of our 
Lord's glorified body, it shall arise to be reunited with 
the redeemed soul; so that we may go up and share his 
glory, and be for ever with the Lord. How complete is 
this triumph of the power of Christ ! How glorious this 
salvation ! Yet all this is " ours, and we are Christ's, and 
Christ is God's." 



oIO ELEMENTS OF DIVINITY. 



LECTURE VIII. 

THE OLD TESTAMENT CHURCH. 

Having completed our sketch of the doctrines of the 
Bible, it becomes necessary for us to consider their practical 
influence on mankind. 

We proceed to ascertain the effect produced by all this 
truth on mankind at large. Have the results which have 
been wrought out in the world justified the conclusions to 
which we have arrived ? Does human history confirm or 
confute the opinions formed under a careful inquiry into the 
doctrines of the Bible ? You will perceive that these are 
most important questions. 

Before we reply to them, we must offer one preliminary 
observation. These revelations were not all made at the 
same time, but gradually unfolded and developed through a 
long series of successive ages. Nor was the practical opera- 
tion of this Divine truth retarded, until its fulness had been 
revealed. We have, consequently, in tracing the practical 
results of this Divine interposition, to commence our inquiry 
at the outset of human history, and, proceeding through the 
age of the patriarchs, come down, through the course of the 
Hebrew Church, to the days of Christ and his apostles. Nor 
will this course offer any obstruction to our object, but, on 
the contrary, greatly facilitate our obtaining a full acquaint- 
ance with the whole process of grace; inasmuch as we shall 
not only see the practical results of Divine influence extended 
over many ages, but shall also have the advantage of the in- 
formation and evidence afforded by the numerous types and 
t>rs3phccies of the patriarchal and Mosaic dispensations. 

Having made this observation, we will proceed to tra-cc the 
or)crr:.tJOT3 of K Ttveared truth On the experience r,i2i1 conduct 



THE OLD TESTAMENT CHURCH. 311 

of mankind. In this lecture we shall extend our investiga- 
tion to the whole period from the fall to the birth of Christ. 
We must, therefore, use great brevity, and rather refer to 
than quote those portions of Scripture on which we have 
principally to rely for guidance and information. 

The origin of religion is coeval with the origin of man. All 
that philosophers have written respecting natural religion, 
and its progressive development in the world, is so much 
wild speculation. It did please the Divine Governor of the 
world to prove the depth and intensity of human depravity, 
by the inefficiency of the patriarchal and Mosaic systems to 
work out any general regeneration of human society. But 
the world was never left without divinely revealed truth and 
law, and the influence of the Holy Spirit; and it was the 
rejection of these which caused that barbarism, degradation, 
and spiritual ignorance, which philosophers have persisted in 
mistaking for the primitive condition of human nature. 

Man was eminently the subject of Divine law and spiritual 
privilege from the beginning. Indeed, nothing in human 
history is more remarkable than the primitive purity of man, 
and his subservient fall. If we rely on the only account 
which the world has ever possessed of the origin of our race, 
we learn that man was created pure and holy, and enjoyed 
intimate union and fellowship with God. 

Man, created in the Divine image, blessed with the frequent 
visible presence of the Divine Word, holding intimate inter- 
course with his Maker, was, nevertheless, subject to a law 
which he was required to obey, as a test of subjection and 
fealty to God. How long he continued to do so, we are not 
informed ; but we know that at length he fell. The process 
was this : Eve, being deceived by the tempter, ate of the for- 
bidden fruit. Adam, on being made acquainted with this 
fact, although fully cognizant of the sin, and of its conse- 
quences, also transgressed, and consummated the ruin of 
human nature. 

God descended to judge the guilty pair; and, having pro- 
nounced a sentence which involved the great means of human 
redemption, he expelled them from Eden, and opened up 
unto sinful humanity the process of redeeming grace. There 
was opened to them a way of access unto God by sacrifice, 
essentially the same as that which the Hebrews possessed 



312 BU-Mjjrjrs of divinity. 

under the Mosaic covenant. " By faith/' wo aro (old, "Abd 
offered unto God a more excellent sacrifice than Cain, by 
which he obtained witness that he was righteous, God testi- 
fying of his gifts: and by it he being dead yet speaketh." 
Heb. xi. 4. What is it, then, which is thus spoken ? What 
is the information to which the apostle alludes ? He clearly 
speaks, by his faith ; and the communication made is un- 
doubtedly this — that sinners can obtain pardon through faith 
in the great atonement, and only by this medium. If this is 
so — and we see no other rational interpretation of these scrip- 
tures — then Abel must have had a sufficient revelation of 
Divine truth to form the basis of this saving faith. And, 
accordingly, the fault of Cain was not an error, a mistake, 
but a deliberate rejection of the appointed way of access unto 
God, and an obstinate persisting in coming to him, not as a 
sinner seeking mercy through a Redeemer, but as an innocent 
person with merely a thanksgiving oblation. Abel devoted 
himself to God, and in the appointed means found acceptance : 
(Jain proudly rejected the way of atonement, sinned, and was 
driven into exile. Seth succeeded Abel, and probably fol- 
lowed his faith; although I must caution you against the 
notion that his descendants were the Church, and those of 
Cain impious ; a notion which is not taught in nor receives 
s,ny countenance from the Bible. We are, indeed, told that 
Lamech, a descendant of Cain, introduced the sin of poly- 
gamy ; and that Enoch, his contemporary of the line of Seth, 
was eminently holy. But the passage which has been often 
quoted as teaching the association of the pious at this period, 
(Gen. vi. 1, 2,) we regard as conveying a totally different 
sense ; namely, the violent and licentious aggressions of thy 
eons of mighty chiefs on women of the humbler classes, that 
seems to have prepared the way for universal violence and 
sin, which occasioned the flood. 

But the language which describes the piety of Enoch de- 
serves a passing notice. He " walked with God." This has 
been often dilated on as expressing Enoch's faith • but does 
it not speak of Divine manifestation ? If Enoch walked toith 
God, did not God walk with him ? And have we not here 
also an account of the intimate manner in which God revealed 
himself to the pious in this period ? Further light is shed 
on the religion of this age by a psss&ge in the short Epistle 



THE OLD TESTAMENT CHURCH. 313 

of Jude, which says : " Enoch also, the seventh from Adam, 
prophesied, saying, Behold, the Lord cometli with ten thou- 
sand of his holy ones, to execute judgment upon all, and to 
convict all the ungodly of all their ungodly deeds which they 
have impiously committed, and of all the grievous things 
which ungodly sinners have spoken against hint." (Verses 
14, 15.) We know not from vriiom Jude obtained this pas- 
sage. But we cannot doubt its truth as a portion of Holy 
Scripture. It accordingly shows that, in this early day, not 
only was the doctrine of a general judgment known, but that 
it was used in the discourses of the pious as a dissuasion from 
sin. To what extent, or how systematically, these religious 
discourses were delivered in those days, we do not know; 
but, a thousand years after Enoch, Noah was celebrated as a 
preacher of righteousness. 2 Peter ii. 5. It seems, indeed, 
that the whole one hundred and twenty years during which 
the ark was preparing, was a season of special merciful visita- 
tion. 1 Peter iii. 19, 20. But the piety and preaching of 
Noah were alike ineffectual : the old world was destroyed, 
and the family of the preserved patriarch had to begin afresh 
the population of a new world. 

We have no information respecting the character and prac- 
tice of piety subsequent to the deluge which merits special 
attention, until the time of Abraham. This patriarch was 
called to leave his home in the east, and to journey westward 
at the bidding of God, and under his promise of receiving, in 
his own lineage, the blessing announced to Eve, of being the 
progenitor of the Messiah. We are informed, in the last 
address of Stephen, that " the God of glory appeared unto 
Abraham f } (Acts vii. 2 :) a phrase which seems to intimate 
that this appearance was accompanied with the Shekinah — 
brightness — such as was afterward revealed to Moses in the 
bush and in the Hebrew sanctuary, and called emphatically 
the glory. Abraham was not only eminent as a pious man, 
but equally so as a teacher of righteousness. " I know him," 
said the Lord, "that he will command his children and his 
household after him, and they shall keep the way of the Lord, 
to do justice and judgment." Gen. xviii. 19. To what ex- 
tent this holy man was favored to apprehend the scheme of 
salvation in the promised Redeemer, would form a most inte- 
resting and important subject for inquiry, but on which our 
14 



814. ELEMENTS OF DIVINITY. 

limits forbid us to enter : it must suffice here for us to remem- 
ber the declaration of Christ, u Abraham rejoiced to see my 
day; and he saw it, and was glad.'' John viii. 56. He, 
indeed, so fully realized this glorious redemption, that he not 
only obtained righteousness and justification by faith, but was 
styled, by way of eminence, " the father of the faithful." 
That Abraham not only worshipped God in company with 
his family and dependents, but also preached unto them, is 
evident from many texts of Scripture ; from whence it is also 
clear, that when he resided for any considerable time in one 
locality, he made special preparation for this sacred service. 
Gen. xii. 7; xiii. 18; xxi. 3b. 

We refer to two or three of the more prominent features 
of this patriarchal faith. The first and most remarkable is 
the visible and tangible manifestation of the Second Person 
in the glorious Trinity, in his true and proper character as 
God. The Word of the Lord thus repeatedly came unto 
Abraham; and although Abraham washed his feet, and saw 
him eat bread and flesh, butter and milk, he had nevertheless 
no difficulty in addressing him as the Lord, the Judge of 
all the earth, the true God. How was this ? Did Adam 
learn in Paradise enough of the mysterious incarnation to 
know the Word of the Lord in his human form ? and was 
this knowledge handed down through the pious to the father 
of the faithful ? We have another strange manifestation of 
this in the case of Jacob. The angel with whom he wrestled 
is called God ; yet the struggle was certainly, in part at least, 
corporeal, or his thigh would not have been put out of joint : 
it was also mental and spiritual, for " he wept, and made 
supplication unto him/ 7 (Hosea xii. 4,) and obtained in 
return the blessing of salvation. Now, on what principle is 
the mystery, involved in the conduct of these patriarchs, to 
be solved ? They knew that man was not God ; that flesh 
was not spirit : why, then, did they thus act ? And still 
more : how was the humanity so clearly apparent, and the 
Divine attributes so fully displayed ? Skeptics may wrangle 
and mockers may blaspheme, when we attempt to solve diffi- 
culties like these ; but there must be a solution of them ; and 
we can only see it in the recognition, by these patriarchs, of 
a larger knowledge of the doctrines of the Trinity and of the 
promised incarnation than is usually supposed. 



THE OLD TESTAMENT CIIUUCH. S15 

The pious in this age had also the means of access unto 
God. Rebekah certainly enjoyed this privilege ; and Moses 
speaks of her case as though it was a very common one. 
Gen. xxv. 22, 23. When, in addition to this, it is known 
that the Israelites, before the law was given, had a sacre-d 
place which was recognized as the presence of God; (Ex. v. 
£2 ; vi. 30; xvi. 9, 33, 34;) and that the cherubim and the 
ark of the covenant were clearly no new appointments under 
the Mosaic code; it can scarcely be doubted that the way of 
access to God opened up to Adam after his fall by the blood 
of sacrifice, and the cherubim and fire of glory, had been pre- 
served throughout the whole of this period by the believing 
patriarchs. 

The religion of this first dispensation of grace gave to man- 
kind access unto God, acquainted them, to a good extent, 
with the nature of God and of his purpose in redemption, 
and offered the means of salvation by faith to all who would 
believe and obey the Divine word. It was these essential 
elements of this religion which formed the basis of the Mosaic 
ritual ; and these also, retained under many modifications and 
alterations, and prostituted to the purposes of idolatry, are 
found associated with the whole system of heathen mythology, 
in all primitive countries. 

In continuing our outline of religion to the time of Christ, 
we shall attempt neither to sketch the history of the nation — 
although, from its theocratic form of government, its history 
and religion were peculiarly connected — nor to give even an 
outline of the Mosaic ecclesiastical ritual and polity. Enough 
for our purpose on this head is given in our analysis of the 
books of Moses. It will be our object to trace the alternate 
progress and declension of its saving influence on the minds 
of men, together with the development of the whole system, 
as preparatory to the gospel of Christ. 

When the Mosaic economy was completely established by 
the revelations of Sinai, and by the erection of the tabernacle, 
and its inhabitation by the Divine glory, the Israelites were 
brought very near to God. He had, indeed, by this process, 
claimed them as his own people. He gave them bread to 
eat, and water to drink. He defended them from their ene- 
mies, and resided in their midst as the supreme object of 
the:; worship. In a word, he was then Kint! ^d their God. 



Oi.0 ELisi-?iIJiN A S Gjl' i>i v i> I i. * . 

We arc. however, in danger of overestimating the effect of 
this on the mind of the Hebrews. This manifestation of 
God, great and wonderful as it was, could not have been re- 
garded by them as a new thing. The traditionary history 
of their ancestors was full of Divine interpositions, and of 
displays of the presence and power of the Lord. Their 
fathers had enjoyed access to God, and were guided and 
defended by his power. Nor was this intercourse between 
God and man peculiar to the Hebrews. Egypt, from whose 
bondage they had been so recently delivered, was professedly 
iull of manifestations of divinity. It is true fcfrat this pro- 
fession was false — that idols in that and other lands usurped 
the place of Jehovah ; but this did not alter the effect pro- 
duced on the public mind. They regarded the whole land 
?s pervaded by deities; and the efforts of the priesthood, 
and the lying wonders apparently wrought by demon agency, 
gave this impression great weight and vast influence ; so that 
the real and glorious manifestations of God to the Israelites, 
although affording an abundant authentication of his law and 
of their faith, did not stand out as they would do now, being 
mainly distinguished by the superior magnitude of the mira- 
cles wrought on their behalf, in comparison with the lying 
wooders which were exhibiting in the neighboring countries. 
On the complete establishment of the Mosaic economy at 
Sinai, therefore, it is not to be supposed that a great number 
of the Hebrew people were religiously impressed with the ex- 
tent of their spiritual privileges, and personally desirous of 
realizing them. And, consequently, when, under the full in- 
iiuenee of this system, they began to feel the inconveniences 
of journeying, a spirit of murmuring and resistance against 
Moses was engendered, which soon broke out in daring rebel- 
lion against God. The means employed by the Lord to repress 
this spirit, clearly indicate its cause and character. The Holy 
Spirit was poured out on seventy of the elders of Israel, and 
Utey were endued w T ith the gift of prophecy. All that this 
Tfest ecclesiastical arrangement and the most solemn religion}) 
rites could do, aided as they had been by glorious revelations 
of the Divine Majesty and Power, had been already effected; 
but these were insufficient to impress the people with duo al- 
legiance and devotedness to God. Therefore, to render the 
me;;v\s nVro^v in opcrr-tion effectual, the Lovd l .-oared uut the 



THE OLD TESTAMENT CHURCH. 317 

spirit of prophecy on seventy men, who were mixed up with 
the masses of the people : these preached to them the word of 
Cod; and thus we see the origin among the Hebrew people 
of a mighty evangelical agency, which continued greatly to 
influence their religious condition throughout all the future 
history of that Church. 

But even this additional agency failed to save the Israelites 
of that day from the fearful consequences of unbelief. We 
have scarcely a more melancholy or admonitory fact on the 
pages of revelation than this — that, of the 600,000 adult 
Israelites who, as the elect of God, came out of Egypt, but 
i?/o individuals maintained such fidelity to the Lord as en- 
abled them to realize the blessings designed for all; namely, 
an entrance into the promised Canaan. 

But in speaking of the Hebrews as the Church of God, how 
are we to proceed with our historical sketch ? It is, indeed, 
refreshing, after the scandalous iniquities of Baal-peor, and 
their terrible punishments, to sit on the plains of Moab, and 
to hear the impassioned discourses which compose the book of 
Deuteronomy fall from the sanctified lips of Moses, the man 
of God; and to hear that " Israel served the Lord all the days 
of Joshua, and all the days of the elders that overlived Joshua, 
and which had known all the works of the Lord, that he had 
done for Israel." Josh. xxiv. 31. We cannot, however, inter- 
pret this language to mean that Israel served the Lord morally 
vayl spiritually to the full extent of their privilege and duty; 
but rather that, during this period, they continued to worship 
him as their God, according to the ordinances which Moses had 
instituted. But even this qualified excellence did not con- 
tinue longer; for when these fathers had been removed by 
death, the Israelites turned away from the service of Gocl, and 
worshipped idols. The manner in which this defection from 
true religion took place is detailed in Judges xvii., xviii. 
Micah, wishing to have in his own house a centre of worship, 
that it might not be necessary for him to appear at the taber- 
nacle of the congregation, where the Lord placed his Shekinah, 
find appointed all Israel to come to sacrifice and to worship, 
made imitations of the cherubic figures, and of the other sa- 
cred things, and appointed a priest to perform the service ; so 
that he was thus provided with a substitute for the divinely 
appointed worship established by Moses. 1\qy', although 



318 ELEM2KTS OF DIVINITY. 

Jehovah appears to liave been the object even of this religions 
service, yet, as it was done in violation of his express com- 
mand, it necessarily failed to secure a blessing, and exercised 
a most mischievous influence on the Hebrew character. In- 
deed, so fearfully was this the case, that we almost imme- 
diately after read of the open and flagrant idolatry of the Isra- 
elites, and of their consequent subjection in succession to all 
the surrounding heathen nations. 

The effects of this infidelity were most disastrous in every 
respect. As the law and authority of God were thus repu- 
diated, there was no efficient civil government, and " every 
man did that which was right in his own eyes." The great 
bond of their nationality was thus placed in abeyance, and 
they degenerated from being one great people, into a number 
of isolated and independent clans. But the most fearful re- 
sult of this defection was religious. Casting aside the law of 
God, they had no moral rule; and rejecting his appointed way 
of access for mercy, they were deprived of those enlightening 
and meliorating influences of his Spirit, which would other- 
wise have been their salvation. The Hebrew public, there- 
fore, sunk into deep and fearful moral and spiritual degrada- 
tion. Any enlightened mind must shrink from the pain of 
proving this : it will be sufficient for my purpose to refer to 
circumstances which are detailed in the sacred pages; (Judges 
xix.; 1 Sam. ii. 12-23;) and we can readily form an idea of 
the condition to which a people must have fallen to make such 
things possible among them. 

But whilst fully recognizing this fearful declension^ we must 
not suppose that it was universal. On the contrary, we find 
even then instances of conduct which a careless or casual ob- 
server would attribute to political sagacity, energy of mind, 
or personal heroism, but which we are taught to ascribe mainly 
to faith in God. "The time would fail me to tell of Gedeon, 
and of Barak, and of Samson, and of Jephthae — who through 
faith subdued kingdoms, wrought righteousness, obtained pro- 
mises." Heb. xi. 32, 33. In these and other cases, notwith- 
standing the darkness and corruptions of the times, we see in- 
dividuals exercising a strong faith in the God of Israel, and 
realizing its happy and saving results. It is indeed probable 
that, throughout the darkest period of Hebrew history, some 
indivi&JL°Js were faithful to the light of their dispensation, 



THE OLD TESTAMENT CilUPvCTJ. OiU 

and walked in humble piety before God. We have at least 
one beautiful instance of this in the case of Hannah. Amidst 
the shocking and debasing pollutions of the times, she sought 
solace and refuge in supplication to Heaven; and not only re- 
ceived the good she desired, but was the subject of heavenly 
influence, to an extent which raised her mind to a state of 
such sublimity and feeling, as enabled her to pour forth her 
thanksgiving in a song of praise to God, which for beauty 
and sweetness of language, and grandeur of conception, has 
scarcely ever been surpassed. 1 Sam. ii. 1—10. 

Yet, notwithstanding all these cases of individual piety, the 
existence of the Hebrew Church may be almost said to have 
begun with the revival of religion which resulted from the 
pious efforts of the prophet Samuel. His holy example and 
patriotic public conduct; the earnest and enlightened manner 
in which he induced the people to put away their idols, and 
to repent of their sins; (1 Sam. vii. ;) and especially the im- 
pulse which he gave to the prophetic institute, by originating 
or reviving the schools of the prophets; (1 Sam. xix. 20-24;) 
prepared the way for a decided and general manifestation of 
devoted piety by the Hebrew people, which progressed dur- 
ing the life of this prophet, and reached its zenith during 
the reign of David. 

There is scarcely any event in the history of the Hebrew 
Church which displays in a more wonderful degree the gracious 
care and providential government of the Lord over his people. 
than the elevation of the son of Jesse to be king over Judah 
and Israel. Possessing natural endowments which invested 
him with probably as many elements of real greatness as ever 
fell to the lot of any fallen man, David stood forth as a person 
appointed by God to be the instrumental means of regenerat- 
ing his nation. If any think this judgment of his character 
too highly drawn, let them scan the whole range of sacred and 
profane history, and point out a warrior superior to him in 
deeds of personal heroism, or in those powers of training men 
to martial pursuits, and organizing and directing the opera- 
tions of a great military force. Let them show us a more 
profound and successful statesman. David found Israel con- 
sisting of disunited and disorganized clans : he left it a com- 
pact, wealthy, and powerful monarchy. But besides these 
elements of greatness, he was a master in the art of music, 



320 ELEMENTS OF DIVINITY. 

who transcended every other in his day; and, above all, he 
was a poet of unequalled sweetness and sublimity. It is diffi- 
cult to find a man who surpassed David in one of these par- 
ticulars; it is impossible to find his equal in all of them. But 
X-itvId was as good as he was great. Read his beautiful Psalms. 
Hark the hallowed, profound, and extensive religious expe- 
rience which they unfold. Notice his conduct from his youth, 
and see his steady devotion to the cause of God and his truth. 
It is true he sinned, sinned foully; but look at the depth of 
his repentance, his restoration to the Divine favor, his holy 
old age, and his happy death. 

liaised to the Hebrew throne by the direct appointment of 
God, David had no sooner established the independence and 
security of his dominions, than he directed his attention to 
the religion of his people. He found this, although much 
improved by the efforts of Samuel, in a state of great disorder. 
Even the Mosaic sanctuary, indeed its most holy place, was 
incomplete, and deprived of its most sacred furniture. The 
ark of the covenant, which had been taken from the tabernacle 
prior to the battle of Aphek, (1 Sam. iv.,) had never been 
restored to its place. When returned by the Philistines, it 
came to Bethshemesh, and was afterwards placed in the house 
of Abinadab, on the hill, where it remained a long time, (1 
'Jam. vii. 1, 2,) and where, indeed, it was when David ascended 
the throne. How the holy ordinance of the great day of 
atonement could have been kept during this period, we are 
not informed. 

Nor did David order the restoration of the ark to its place ; 
but, on the contrary, introduced an innovation which, the 
more it is considered, will appear the more remarkable, and 
especially as it is manifest that it had the sanction, even if it 
iiad not the direct appointment, of the Lord. The fact, how- 
ever, is this : David erected a large tent or tabernacle near 
his own house on Mount Zion, in the midst of which he placed 
the ark of the Lord with its cherubim of glory; and, in this 
tent, with unveiled access to the propitiatory, David and his 
pious companions worshipped for many years. Here they had 
no priestly service or sacrifice, at least after the consecration 
of the place ; only two persons of this order were employed, and 
they simply to sound trumpets, according to the ordinance 
of the Lord, for convening the people for worship. The n?„~ 



THE OLD TESTAMENT CHURCH. 321 

ture of tills worship is thus described: "And he appointed 
certain of the Levites to minister before the ark of the Lord, 
and to record, and to thank and praise the Lord God of 
Israel." 1 Chron. xvi. 4. 

It is not an easy task to define with certainty and accuracy 
the courses of duty indicated by these terms ; yet it is exceed- 
ingly important that we should have clear and definite in- 
formation respecting this sacred service, especially as it not 
only formed the most interesting feature of the religion of 
the Hebrews during the best period of their history, but, as 
will be hereafter more fully shown, originated a course of 
religious service which ever after influenced the Hebrew 
worship. 

These Levites were appointed, first, to minister before the 
ark of the Lord. The word means " to wait en, to serve," to 
minister, and is the term usually employed to set forth the 
duty and office of those who are appointed to conduct the 
worship of God. As there were no sacrifices offered in 
this sanctuary, a principal part of this duty was reading the 
law, and expounding and enforcing it in discourses to the 
congregation. That this was done, the following quotations 
from a Psalm, composed expressly to be sung in this sanctu- 
ary, make sufficiently evident. After celebrating the wisdom 
and power of God in creation, the Psalmist proceeds : " The 
law of the Lord is perfect, converting the soul : the testi- 
mony of the Lord is sure, making wise the simple. The 
statutes of the Lord are right, rejoicing the heart : the com- 
mandment of the Lord is pure, enlightening the eyes. The 
fear of the Lord is clean, enduring for ever : the judgmem-s 
of the Lord are true and righteous altogether. More to be 
desired are they than gold, yea, than much fine gold : sweeter 
also than honey and the honey-comb. Moreover by them is 
thy servant warned : and in keeping of them there is great 
reward." Psalm xix. 7-11. It may be safely affirmed that 
when the law was held in such esteem, it could not have 
been neglected. But, more than this : it is certain that, 
unless the law had been kept constantly before the mine], 
and religiously enforced, it never could have produced such 
results as are here ascribed to it. But it is clear, from other 
portions of the Psalms, that the law was read and expounded 
in this sanctuary. Thus Ikyid says, " The Lord gave the 
14* 



322 ELEMENTS OF DIVINITY. 

word : great was the company of those that published it." 
Psalm lxviii. 11. For this publication of its sense and spirit 
was not confined to the Levites : David himself says, " I have 
preached righteousness in the great congregation : lo, 1 have 
not refrained my lips, Lord, thou knowest." Psalm xl. 9. 
This reading and preaching, with prayer to God, made the 
first important part of the worship of David and other pious 
Hebrews in this tabernacle. 

The second object is said to have been "to record," oi% ns 
the term in the original might have been rendered, " to re- 
member." This duty consisted of two parts : first, a religious 
celebration of the great things which the Lord had done for 
his people. This calling the past mercies of the Lord to 
devout recollection served the purpose of a record, and kept 
them in grateful remembrance. The second part of this duty 
was to continue a thankful recognition of the work of grace 
which the Lord was carrying on in the hearts of his people, 
by a declaration, from time to time, of their godly experience. 
Hence the Psalmist not only exhorts to " remember his mar- 
vellous works that he hath done, his wonders and the judg- 
ments of his mouth," but also enjoins, " Give thanks unto 
the Lord, call upon his name, make known his deeds among 
the people." And his practice explained his meaning; for 
he said, " Come and hear, all ye that fear God, and I will 
declare what he hath done for my soul." Psalm lxvi. 16. 
And he assures us that he fulfilled his promise : "I have not 
hid thy righteousness within my heart; I have declared thy 
faithfulness and thy salvation." Psalm xl. 10. 

The third portion of this service consisted of "thanking 
and praising God." This was unquestionably the service of 
song, of which we elsewhere read. A large portion of the 
Book of Psalms was specially composed for this religious 
worship. 

I wish we could fully ascertain the spiritual nature and 
power of this sacred service. The inspired prophet, the 
eweet singer of Israel, the man after God's own heart, with 
his pious associates, before the ark of the covenant of God, 
in the immediate presence of the cherubim of glory, thus 
hearing the word of God, supplicating his grace, speaking 
their expcrien-ce of his goodness, and singing his praise*?, 
rarest have presented si spectacle of the deepest interest. Wo 



THE OLD TESTAMENT CHURCH. o2d 

need not wonder that they realized the most exalted views of 
the Divine service, and exhorted one another " to worship 
the Lord in the beauty of holiness;" nor that they, in the 
light of Divine teaching, apprehended the true intent of the 
law, and anticipated the coming of the promised Saviour, and 
the blessings of gospel grace. 

Nor was the Royal Psalmist inattentive to the moral and 
religious character of his associates. . When celebrating in a 
beautiful ode the ascent of the ark to Mount Zion, in lan- 
guage which was at the same time prophetic of the ascension 
of Christ, he thus specifies the character necessary to entitle 
a.ny one to participate in this worship : "Who shall ascend 
into the hill of the Lord? or who shall stand in his holy place? 
He that hath clean hands, and a pure heart; who hath not 
lifted up his soul unto vanity, nor sworn deceitfully. He 
shall receive the blessing from the Lord, and righteousness 
from the God of his salvation. This is the generation of 
them that seek him." Psalm xxiv. 3-6. 

It is scarcely possible to overestimate the important results 
which flowed from this arrangement. As a very curious in- 
road on the Mosaic ritual, it deserves serious attention ; but 
£S a means of rearing up an enlightened and influential piety 
in the Hebrew capital, it is a grand event. That all the in- 
fluence of David's royal position, elevated character, and earn- 
est piety, should be exerted to foster such a worship, and to 
extend its blessed influence, is a circumstance which must be 
fully considered, before we can form any notion of the religion 
of the Hebrew Church in the days of David. Let the reader 
carefully peruse all the Psalms written by David, and addressed 
to the chief musician, and the Psalms of Asaph; and, con- 
sidering the sai>etiiied eloquence and deep piety of the royal 
poet, let us form our opinion of the worship in which such 
hymns were sung, where such a person occasionally preached, 
and where the service was made agreeable to his mind and 
his piety. 

Nor was this an ephemeral institution. Throughout thirty 
years, this worship was continued to enlighten and to bless 
the Hebrew people. W r e have here the grand secret of the 
greatness of Israel on the accession of Solomon. This wor- 
ship had caused a deep anv. earnest piety to pervade a large 



324 ELEMENTS OF DIVINITY. 

portion of the .pofiikbtion of the Hebrew capital, and probably 
extended its influence far into the distant feribes. 

Ajfc length David was removed by death, and Solomon as- 
cended the throne and built a temple. He was then divinely 
directed to take the ark, from the tabernacle on Mount Zion, 
to the most holy place of the new sanctuary : this was done; 
and we Lave no further direct information respecting the ta- 
bernacle of David, or of*its worship. 

But the religious defection of Solomon, and especially the 
public introduction of idolatry, gave a fearful blow to the faith 
of the Hebrews. For it is abundantly clear, from the history 
of Judah and Israel, as well as from the writings of the pro- 
phets, that the progress of idolatry was accompanied by the 
prevalence of all kinds of vice and impiety. After the death 
of Solomon, our attention must be confined to the kingdom of 
Judah ; for, although the gracious interpositions of God, 
through the instrumentality of successive prophets, long 
maintained in Israel a struggle between truth and error, and 
produced some brilliant cases of individual piety, the public 
religion of that part of the Hebrew people was idolatrous, 
and the most pious and devoted servants of the Lord in those 
tribes, from time to time, retired to the kingdom of Judah, 
that they might be able to join in the ordinances of the house 
of God. 

Even in Judah, however, the decline of religion was fear- 
fully rapid and extensive. During the reign of Rehoboaui,, 
it is said that "he forsook fue law of the Lord, and all Israel 
with him;" (2 Chron. xii. 1;) so general was the departure 
of the people from the ways of truth and righteousness. In 
the early part of the reign of Asa, that monarch made a vigo- 
rous effort to check the progress of idolatry, and to bring back 
the people to the worship and service of God ; and, so far as 
external arrangements could do it, this was effected. But in 
the latter part of his reign, this same sovereign greatly de- 
parted from the promise of his youth, and actually imprisoned 
an inspired prophet because he faithfully declared unto him 
the Divine will. 

During the following reign, the cause of religion progressed; 
but, on the death of Jehoshaphat, an awful inroad was Kiade 
on the national faith by his successors, whose rejection of it, 



the old testaml^t cntfRCH. 82o 

and guilty preference for idolatry, not only filled the land 
with idolatrous worship, but caused the services of the house 
of God to be abandoned, and the temple to be shut up. Joasli, 
oa ascending the throne, through the pious zeal of the high- 
priest, caused the temple to be cleansed, and its worship to 
be revived. But even this sovereign fell into idolatry in the 
latter years of his reign, and actually conspired with the most 
wicked of his people, and caused the high-priest Zechariah to 
be stoned to death in the courts of the house of the Lord. 
Amaziah and Uzziah, who next in succession ascended the 
throne, displayed a similar character. In the early part of 
their government they ruled righteously, and promoted the 
true faith ; but in mature age they fearfully fell into sin and 
error. 

This brings us to the times of Isaiah, Amos, and Micah. 
We can say little of the religion of the Hebrew Church from 
the days of Rehoboam to those of Ahaz. Undoubtedly there 
were many pious persons in private stations who served God, 
and met together for holy worship. Yet, whilst the govern- 
ment and the capital were thus frequently oscillating between 
the service of the true God and the foulest idolatry, the gen- 
eral state of religion must have been very low. Nor have we 
reason to believe that any improvement of a permanent kind 
took place in the religious character of the Hebrews. There 
seemed to be a brief revival of religion in the days of Heze- 
fciahj but this did not avert the impending calamity. It is 
scarcely possible to conceive of greater spiritual agencies being 
used under that economy than those which were brought into 
action in the piety, zeal, and impassioned discourses of Isaiah 
and his contemporaries. Yet even these failed; and the He- 
brew Church had so completely apostatized from God, that 
the filthiest abominations of the idolatries of all surrounding 
nations were actually perpetrated in the most sacred parts of 
the temple at Jerusalem. Ezek. viii. We need not wonder 
that, under such continued provocation, the Lord should 
abandon his own sanctuary, and give over the people whom 
lie had chosen to the most severe punishment. 

This was a measure, however, of the most awful import to 
the cause of revealed truth and spiritual religion in the world. 
Hitherto, from the time of the Exodus, the Hebrew people 
hud not only stood before the world as the elect people of 



OJU ELEMENTS OF DIVINITY. 

God ; they had also been called into covenant with him an a 
grand means of accomplishing the great scheme of redemption. 
Hence we find that the promised Saviour was to descend from 
Jacob and David, as well as from Abraham : so that not only 
was the religion instituted by Moses full of typical allusion to 
the coming Redeemer, but the regal family and the national 
existence also were identified with him in such a manner that 
to remove these seemed to be the death-blow to the great hope 
of the world. To some extent, probably, this intimate con- 
nection between the family and sovereignty of David, and the 
work and kingdom of Christ, might have led the Hebrews, in 
their most fearful rebellion against God, to conclude that as 
they seemed so necessary to the accomplishment of the de- 
clared purposes of the Lord Jehovah, they should be pre- 
served, notwithstanding their heinous offences. Certainly 
the ruin of the kingdom, city, and temple of Jerusalem was 
calculated to bring almost insuperable difficulties against the 
faith of a pious Hebrew. He might not unreasonably ask, 
"If with the Mosaic ritual service complete, aided by all the 
jirestige of its holy sanctuary, in connection with the promised 
everlasting covenant with the house of David, the Hebrews 
could not be saved from apostasy and ruin • what hope can be 
entertained that the faith of Israel will ever be sustained in 
the absence of all these advantages, and when the people are 
trodden down in captivity and banishment ?" 

In many respects the fearful infliction was administered in 
the manner precisely adapted to meet this difficulty, and to 
diminish its influence to the uttermost. Ezekiel had been 
taken into Chaidea long before the destruction of Jerusalem, 
lie was, however, miraculously made acquainted with what 
took place there, preparatory to the destruction of the city, 
not only as matters of fact, but also in respect of the Divine 
purpose and intention, and the principles which were acted 
on in this eventful crisis. 

In this way the prophet saw a combination of living cheru- 
bim, somewhat similar to those seen in Isaiah's vision. These 
living creatures were, however, on this occasion, not on the 
propitiatory, as in the most holy place \ nor surrounding an 
elevated throne, as in the vision of Isaiah; but as being over 
it, and connected with living wheels which rolled onward in 
any direction in obedience to the will of the Spirit. These 



THE OLD TESTAMENT CHURCH. 6^1 

cherubic figures spread about their wings, which formed a 
canopy over their heads, and on this was a throne, and on the 
throne sat the likeness of a man. Esek. i. 26. These were 
seen by the prophet in the court of the temple; (chap. x. 3;) 
and as he looked he saw the glorious Sliekinah, which shone 
forth from above the cherubim in the most holy place, leave 
that position, and, passing through the sanctuary, rest for a 
moment on the threslrold of the temple; (verse 4;) and then 
take its place on the throne of the living cherubim ; thus 
identifying itself with the likeness of the appearance of a man 
which sat there. Yerse 18. Then the living cherubim, and 
the wheels and the throne, with the glory of the Lord, hovered 
over the east gate of the temple; (verse 19;) and afterward 
over the midst of the city, and, lastly, on the Mount of Olives ; 
(chap. xi. 23 ;) after which the prophet saw them no more. 
Thus did the Lord show to his servant that he had abandoned 
his sanctuary on account of its pollutions ; and in doing so, 
gave a new pledge of the incarnation, and of the consumma- 
tion of the economy of grace, by the appearance of a man in- 
vested with Divine glory, on the cherubic throne. Observe, 
also, that in this abandonment of the city and temple to justly 
merited ruin, the last resting-place of this glorious Sliekinah 
was on the Mount of Olives, just where the same Divine Per- 
son, when incarnate among men, wept over the same city, in 
anticipation of another such terrible infliction. 

In this vision the same prophet was further informed as to 
the principle which would be acted upon throughout the terri- 
ble ruin about to be inflicted on this apostate city. Nothing 
is more clearly set forth than that, in all the massacre and 
destruction which ensued, whether actually inflicted by the 
Chaldean soldiers, or burning houses, or by other means, there 
was no accident, nothing unprovided for. Before any minister 
of vengeance was sent forth, a mark was set on every one whos-e 
spirit mourned over the sins of the city; and these were ap- 
pointed unto deliverance, and all beside them were cut off 
without exception. Ezek. xi. 

It was this providential discrimination which gave to the 
captives generally a character very different from that which 
had prevailed among the population of Jerusalem before its 
destruction. Yet even these were far from being so devoted 
to the service of Jehovah as might have been expected, from 



o-o ELEMENTS OF DIVINITY. 

the mercies and chastisements which they had experienced. 
It is a difficult task to ascertain the religious character of the 
Hebrew captives, after the ruin of the Hebrew capital and 
polity. But it seems to be sufficiently evident thai, while 
they met regularly for the purpose of worship and religious 
instruction, they indulged in great and aggravated iniquities : 
"They come unto thee as the people cometh, and they sit be- 
fore thee as my people, and they hear thy words." Ezek. 
xxxiii. 31. So that these Hebrews in their caj)tivity were 
accustomed to assemble together for worship and instruction, 
and there was among them those whom the Lord called his 
people ; and even the godless and wicked conformed to their 
manner, and listened to the words of the inspired teacher. 
But, notwithstanding this, their hearts were not right, they 
did not obey the commands .of God, but lived in the practice 
of gross sin. Ezek. xxxiii. 25, 26. 

These Hebrews had not been long in the land of their cap- 
tivity, before an insidious but violent aggression was made on 
their faith ; which was so gloriously repelled, that it tended 
mightily to raise the hopes and confirm the faith of the pious 
among them. Nebuchadnezzar, having completed his con- 
quests, and returned to his capital laden with wealth and 
honor, caused a great image of gold to be made and set up 
near Babylon • and, Jiaving done this, he collected together 
all the great officers of the country, and all the governors of 
the provinces, and commanded them to fall down and worship 
this golden image. At the same time it must be observed, 
the king felt the deepest interest in the universal adoration 
of his image ; and was so confident that opposition to his will 
in this particular might be expected, that he actually prepared 
a fiery furnace, and had it heated in perfect readiness to de- 
stroy any who might disobey his commands. Now, what was 
the object of all this ? If, as is frequently supposed, this was 
done only to add another image to the many objects of idola- 
trous worship already in Babylon, was it worth such extensive 
preparation, and calculated to excite so much concern in the 
royal mind ? To collect such an assembly from such an em- 
pire, must have been a work of difficulty, time, and hazard. 
Nor can we think that a sage politician like Nebuchadnezzar 
would have dared all this, merely for the gratification of en- 
forcing comp&noe with his own will, unless some great 



TITS OLD TESTAMENT CHURCH. 829 

object of national importance had been involved in the 
proceeding. 

We think this was the case; and will therefore briefly 
state "what we believe to be the explanation of this affair, 
mI though our limits will not allow a full statement of tho 
reasons on which our opinion is founded. It is an admitted 
fact, that all the ancient kings of Assyria, Babylon, and 
Persia, regarded themselves as possessing not only unlimited 
re^al nower, but a sacred religious character, which entitled 
i hem to be worshipped as divine; and weighty reasons havo 
been assigned for believing that this claim originated in the 
assumption set up by Nimrod, of his being entitled to demand 
universal sovereignty as the Promised Seed which was to 
come into the world. The recent discoveries in Nineveh 
:md Babylon clearly prove that the sacred triad of these 
nations wa*s composed of the great Father, the great Mother, 
and the promised Son; and the reigning king is always 
identified with this Divine Son. Now, if, on the occasion 
before us, the king of Babylon had, after the completion 
of his conquests, collected together all his officers of state, 
and all those intrusted with the government of the provinces, 
and required them to perform an act of worship to an image 
of himself in this character, we see the great political object 
which the occasion required : we also see how this would 
consolidate his power, and, by a solemn act of religious fealty, 
unite into one government all the ditfe-rent nations which he 
had subdued. In this aspect of the case, also, we find ample 
reason for expecting an opposition to his will. Almost, 
every ancient nation was taught, by its traditions, to expect 
the Promised Seed to appear among them. The same kind 
of triad existed in Egypt as in the East, and the arrangement 
of their temples and system of religion fully recognized the 
expected appearance of the promised Son. To say nothing 
of the Hebrews, therefore, the proud conqueror had great 
reason, in this instance, to expect that his will would be 
opposed, and that some one of this multitude, strong in his 
peculiar national faith, would refuse to receive the king of 
Babylon in this divine and regal character. 

It must not be supposed that our view of this case is mere 
surmise. It is not only warranted by entire agreement with 
the history and religion of these times ; but is distinctly taught 



330 ELEMENTS OF DIVINITY. 



lCi'- , -V. 



in Holy Scripture. The position which wc have suppc 
Nebuchadnezzar to assume, Isaiah distinctly says he would 
a&sert. " Thou hast said in thine heart, I will ascend into 
heaven, I will exalt my throne above the stars of God : I will 
sseend above the heights of the clouds ; I will be like the 
Most High." Isa. xiv. 13, 14. These words were spoken 
of this king, and of no other person : and when were they 
fulfilled ? We answer, On this memorable occasion. Here 
he claimed to be recognized and worshipped as a God; and 
the only way in which mortal man ever attempted this, is to 
identify himself with the Son of God. 

You will see clearly that this act evinced not only 
consummate pride and impiety, but a fearful aggression, 
especially on the faith of the Hebrews. Even in their 
humiliation and captivity they clung to the hope of Israel, 
and trusted in the promised coming of the Son of David. 
But now, if, after every visible type of the kingdom of Christ 
had been swept from the earth, and nothing was left but the 
naked promise of God, the king of Babylon should bo recog- 
nized and worshipped as the promised Divine Son by the 
heads and rulers of all these assembled nations, would it not 
give a death-blow to this hope and faith ? Was this done ? 
The gorgeous image was erected, the fiery furnace prepared, 
the vast multitude of the world's aristocracy convened, the 
command given, the musical signal heard, and the general 
prostration took place. But the king w r as soon informed 
that this was not universal, and found that nothing could 
shake the determination of the three intrepid Hebrews : 
they were, accordingly, cast into the fire. Now let us mark 
the result : the king watched the process with intense 
interest : the multitude waited with breathless anxiety to 
hear the issue : at length the astonished monarch is compelled 
to dash from his lips the draught which he had at so much 
cost prepared, and himself to announce to his vast host, / am 
not the Son of God ; HE is walking in the fire with the 
redeemed Hebrews ! Well might Nebuchadnezzar confess 
that this grand event " changed the king's word!" Yes, 
instead of returning to their several countries and homes, 
celebrating the completion of all ancient prophecy and tradi- 
tion in the divinity and universal reign of the king of 
Babylon, this multitude of dignitaries retired under tho 



THE OLD TESTAMENT CHURCH. 331 

assurance that the proud conqueror had attempted a vain 
assumption ; that the Son of God, although not yet revealed, 
stood essentially connected with the Hebrew people, and 
identified by this display of miraculous power with their 
nation and their faith. Nay, more : these nobles are sent to 
their different spheres of public life, charged as by a new 
imperial statute on this account to revere the God of Israel. 
It is difficult to conceive of any thing calculated to impart a 
more efficient and public support to the grand principle of 
revealed truth, and to the faith of the Hebrews individually, 
than these circumstances. 

Nor was this the only interposition which the Lord granted 
to his people in the time of their depression and sorrow. It 
seemed, indeed, that, as all the visible and external pledges 
of Divine favor and support had been taken away, the Lord 
more abundantly manifested a knowledge of his ways, and 
cast increasing light on the general economy of grace. About 
this time, Nebuchadnezzar, having completed his conquests, 
and consolidated his power, was earnestly occupied in con- 
sidering the continuance of his rule, and the duration of the 
kingdom which his prowess had reared up. While revolving 
these matters in his mind on his bed, he fell asleep, and the 
Lord gave him the remarkable dream of the great image. 
Dan. ii. This vision, as explained by the prophet, laid open 
to the mind of the king, and also to the Hebrew Church, the 
general course of events which would transpire in the world 
from that time to the coming of the promised Messiah. It 
was shown that the kingdom of Babylon would be succeeded 
by the empire of Persia ; that this was to be followed by the 
universal dominion of Greece; which should be succeeded by 
the imperial sway of Rome; and that, in the days of those 
kings, the kingdom of God would be established on earth. 
These prophecies marked out the succession of these events 
with such precision as scarcely to allow of misconception, and 
afforded the Hebrews, in the future history' of their nation, 
an unerring standard by which to test the coming of the 
promised Saviour. 

Further revelations made to the same distinguished prophet 
specified the exact time of the Messiah's coining, by placing 
it seventy weeks of years, or four hundred and ninety years, 
after the restoration of Jerusalem. Dan. ix. 24-27. And 



382 ELEMENTS OF DIVI5ITY. 

as the duration of the captivity had been previously fixed at 
seventy years, (Jer. xxv. 11, 12,) the completion of the 
purpose of God in the promised redemption of the world "was 
fully revealed. Nor were these prophecies confined to the 
communication of information respecting the chronology of 
this grand event. Very great and important light was cast 
on the results which would flow to the Church and the world 
from the advent and work of Messiah. Dan. ix. 24. Means 
were thus placed in the hands of the Hebrew people, which, 
when used by a devout mind in connection with preceding 
revelations, would enable it to form some definite idea of the 
nature of this kingdom, and of the time when it might be 
expected. 

Yet, notwithstanding these wonderful displays of the Divine 
prescience on behalf of his " chosen/' they were not kept fully 
alive to their religious privileges and duties. Considered as 
a people, the Hebrew captives appear to have settled down in 
the several localities in which they had been distributed, and 
to have so far reconciled themselves to their condition, as to 
have rendered their restoration to their own land, when 
regarded merely as a j>olitical event, impossible. Accord- 
ingly, we find Ezekiel, when introducing this subject by his 
peculiarly bold and vivid imagery, speaking of them as a 
collection of dry bones covering the surface of a valley. 
Ezek. xxxvii. 1-14. The meaning of the prophet here has 
not always been caught by commentators. His imagery is 
based on a figure of frequent occurrence in the prophetical 
writings, by which a nation, or body politic, is spoken of as 
a human body ; as when Isaiah so forcibly declared the 
existence of fatal disorder in the kingdom of Judah, by 
saying, "The whole head is sick, and the whole heart is 
faint/' etc. Isa. i. 5, 6. Ezekiel lived to see the termina- 
tion of this fatal disease in death; and, looking over the 
scattered and disconnected families of the captive Hebrews, 
he could perceive among them none of that connection and 
union necessary to the formation of a community. Not only 
were they without political life and power, but so disjointed 
as not to have political existence : the elements were scat- 
tered, and did not even form a body. Now, whilst in this 
condition, no liberty, law, or privilege, which the ruling 
authorities might award them ; could produce the restoration 



THE OLD TESTAMENT CIIUBCII. 333 

of Israel. But the prophet states the means by which this 
was effected. " Prophesy upon these bones, and say unto 
them, ye dry bones, hear the word of the Lord." Ezek. 
xxxvii. 4. The Lord sent his prophets to this people; and 
they so earnestly, and fully, and perseveringly declared to 
them the Divine intentions in their coming deliverance, and 
the great purposes of grace with which they were identified, 
that these matters became at length the subjects of conversa- 
tion and concern, and ultimately led the Hebrews to associate 
and unite in plans and efforts in accordance with the will of 
God. Thus "bone came to his bone, ;; until, by the pro- 
clamation of Cyrus, and the gracious providence of God, they 
went forth from Babylon, reached Judea, and again appeared 
before the world as a united and separate people. 

It does not make any part of our plan to detail the various 
successive steps by which the Hebrew state was reconstructed ; 
but it is necessary that we form some definite idea of their 
religious condition when restored to their own land. Al- 
though our information on this important subject is very 
limited, one fact is sufficiently evident — namely, that the 
Hebrew population at this time presented the same great 
distinctive features which seem to have prevailed wherever 
the revealed will of God has been made known, and in any 
measure obeyed. There was, on the one hand, the general 
population, who, although professing to believe the truth, 
were nevertheless found to be, to a very sad extent, disobe- 
dient to its requirements; while living in social intercourse 
with these, but spiritually separated from them, a select com- 
pany is found fearing God, and holding communion with one 
another as his people. The existence of this select class is 
thus recognized and divinely approved, in the language of 
Malachi : "Then they that feared the Lord spake often one 
to another : and the Lord hearkened, and heard it, and 
a book of remembrance was written before him for them that 
feared the Lord, and that thought upon his name. And 
they shall be mine, saith the Lord of hosts, in that day when 
I make up my jewels; and I will spare them, as a man 
spareth his own son that serveth him;" (chap. iii. 16, 17.) 
These words not only show us that such special religious 
communion existed at this time, but also give us authorita- 
tively the estimation in which it was re^rded by Heaven, 



334 ELEMENTS OF DIVINITY. 

And how deeply expressive is this language ! Not only is 
the Lord pleased to notice the pious intercourse of his hum- 
ble followers : he bends his ear to catch every whisper, 
records the circumstance in a special book of remembrance, 
and pronounces the glorious judgment, "They shall be mine" 
What can more clearly show the deep solicitude of Heaven 
in the salvation of men ? "What more clearly express the 
vast practical importance of the really religious intercourse 
of the pious ? 

Yet this was not the general condition of the people. The 
fearful complaints of the latter prophets, as to the impiety 
and immorality of all classes; the great and persevering 
efforts which Ezra and Nehemiah had to put forth to secure 
the reform of the most glaring abuses ; together with the 
culpable backwardness which was evinced in regard to the 
completion of the temple ; all show that the religion of the 
heart had a very slender hold even on those Hebrews who 
were favored by Divine Providence with the means of recon- 
structing the Hebrew state. 

It may be necessary here to observe that, although the 
Hebrews were not only permitted, but encouraged, by the 
Persian monarchs to return to their own land, and to rebuild 
their cities and the temple, they were not restored to their 
independence. Judea was still regarded as a province of the 
Persian empire, and, as such, subject to the government of 
the imperial power. It does not seem, however, that these 
sovereigns interfered in the internal economy of the He- 
brews, but freely allowed them to observe their peculiar reli- 
gious and social economy without molestation, whilst they 
afforded them from time to time protection and support. 

The mode of government adopted in Judea after the resto- 
ration, undoubtedly tended to the detriment of spiritual reli- 
gion. After Nehemiah, the high-priest of the Jews for the 
time being was charged with the civil government of the 
country. If these men had possessed the piety and fidelity 
of the holy and zealous cup-bearer, this arrangement might 
have been a great blessing to the country ; but, unfortunately, 
they were not men of his spirit. These ministers were not 
only generally worldly and unspiritual, but many of them 
very wicked men. The high-priesthood, therefore, soon be- 
came an object of worldly ambition. It wt:s, indeed, not 



THE OLD TESTAMENT CHURCH. 335 

more than fifteen years after the death of Neliemlah that 
Joiada, the high-priest, fearing that his brother would sup- 
plant him in the sacred office, murdered him in the court of 
the temple ; a crime which induced the Persian lieutenant of 
Syria, whose authority extended over Judea, to levy a tax on 
lae sacrifices offered in the temple, in addition to a tribute 
which was now for the first time demanded from this Hebrew 
province. The tax on the sacrifices was remitted in the en- 
suing reign. 

The Hebrews, however, were faithful to the Persian kings ; 
and, consequently, when, after the battles of the G-ranicus 
and Issus, Alexander the Great laid siege to Tyre, knowing 
that this city derived its supplies of grain from the Hebrews, 
he sent to Jerusalem to demand provisions for his army. To 
this demand Jaddua the high-priest replied, that he had 
sworn allegiance to Darius, and would not violate his oath 
while that sovereign was living. The haughty Macedonian, 
although greatly enraged, did not allow himself to be diverted 
from his purpose, but submitted to the inconvenience until 
he had taken and destroyed Tyre. Then, although he had 
determined to invest Gaza, he first proceeded to Jerusalem, 
to chastise the Jews for their refusal to supply him with 
provisions. This measure greatly alarmed the Hebrews ; and 
the more so, because their old rivals, the Samaritans, had 
waited upon Alexander at Tyre, and submitted to his au- 
thority. Resistance was clearly in vain; and Josephus says, 
the course taken by the high-priest was suggested to him in 
a dream. As the Macedonian approached Jerusalem at the 
head of his army, Jaddua, who had previously caused the 
gates and streets of Jerusalem to be adorned, and special 
prayers and sacrifices to be offered to God for deliverance in 
this emergency, dressed in his pontifical garments, and fol- 
lowed by the priests in white attire, and the inhabitants of 
Jerusalem unarmed, went out to meet Alexander. The proud 
warrior, instead of reproaching or punishing the Jewish 
priest, as he seems to have intended, saluted him with pro- 
found veneration. Parmenio, the intimate friend of Alex- 
ander, ventured to ask him the meaning of this strange beha- 
vior, when he replied, " I did not adore him, but that God 
who hath honored him with his high-priesthood \ for I saw 
this very person its a dreais, in tlila tame habit, when I was 



336 ELEMENTS OF DIVINITY. 

at Digs in Macedonia; who, when I was considering with 
aayself how I might obtain the dominion of Ada, exhorted 
me to make no delay, but boldly to pass over the sea thither, 
for that he would conduct my army, and would give me the 
dominion over the Persians. Whence it is, that, having 
seen no other in that habit, and now seeing this person in it, 
and remembering that vision, and the exhortation which I 
had in my dream, I believe that I bring this army under the 
L-ivine conduct, and shall therewith conquer Darius, and 
destroy the power of the Persians, and that all things will 
succeed according to what is in my own mind." Having 
said this, the king again turned to the high-priest, and saluted 
him, and, placing him at his right hand, entered into the city 
In a friendly manner, and offered sacrifices to God in the 
temple. The high-priest then showed Alexander the prophe- 
cies of Daniel, where it was stated that a Grecian king should 
overthrow the Persian empire; so that Alexander left the 
sanctuary with the greater assurance of entire success. 
Upon leaving the city, the Macedonian monarch called the 
principal Jews together, and inquired whether they had any 
request to make : they then petitioned to be allowed to live 
under their own civil and religious laws, and to be exempted 
from taxation every seventh year, when the land was not 
tilled. The king, having granted these petitions, departed 
from Jerusalem. This account, which comes to us on the 
authority of the Jewish antiquary and historian Josephus, is 
very important, as it shows that the meaning of the prophe- 
cies of Daniel were fully understood in that day, and that 
they were even made known to Alexander in the beginning 
of his wonderful career. 

During the progress of the Macedonian conquests, Oaq 
Jews enjoyed these privileges undisturbed. But when, after 
the death of this conqueror, his dominions were divided be- 
tween his generals, Judea was frequently exposed to great 
trouble. According to the first division of the provinces, 
Judea w r as attached to the government of Syria, over which 
X.aomedon ruled. But Ptolemy Lagus, who had obtained 
the kingdom of Egypt as his portion, soon attached Syria 
and Phenicia to his dominions. The Hebrews, however, 
having sworn allegiance to Laomedon, refused to submit to 
Ptolemy, who in conseq^neo Lad siege to Jerusalem ; and 



THE OLD TESTAMENT CHURCH. 337 

perceiving that the Jews, from their reverence for the Sab- 
bath, did not appear in arms on that day, he assaulted the 
city on this holy day, and took possession of it without resist- 
ance. The ease with which he secured this conquest did not 
induce him to treat the Hebrews with lenity, for he trans- 
ported nearly one hundred thousand of them into Egypt, 
which accounts for the vast numbers of these people being 
ever afterward found in that country. 

The wars waged between the successors of Alexander 
proved very injurious to the Hebrew state. About eleven 
years after its subjection to Ptolemy, Judea was again wrested 
from the power of Egypt, and reunited to Syria : again, about 
ten years afterward, on the death of Antigonus, the Hebrew 
territory reverted to Egypt. During this period, however, 
the Syrian king, by ruling in the most tyrannical manner, so 
oppressed his Hebrew subjects that it induced great multi- 
tudes of them to emigrate to the cities of Asia Min^r, over 
"vdiich Seleucus ruled with a mild and tolerant sway. This is 
the reason why so many Hebrews were found in those cities 
in the time of the apostles. 

A few years after the death of Antigonus, and the conse- 
quent transfer of Judea to Egypt, Ptolemy Philadelphus 
ascended the throne of that country. This period will 
always be memorable in the annals of the Hebrew nation, for 
the important events which then transpired. Just before the 
accession of this Egyptian king, Simon the Just held the 
office of high-priest, and performed its duties in a satisfactory 
manner. His praise is celebrated in the apocryphal book of 
Eeclcsmticus, (chap. 1. 1-7,) as having greatly improved the 
city, and contributed to the stability of the Hebrew state. 
At his death he was succeeded in the high-priesthood by his 
brother Eleazer. There was, however, another dignity which 
had been held by all the high-priests that had preceded him 
from the time of the restoration, to which Eleazer was not 
appointed. This was the presidency?- of the great synagogue — ■ 
an office which was now conferred on Antigonus of Soccho, 
a person celebrated in Jewish history as the founder of the 
sect of the Sadducees — a circumstance which seeim to prove 
that about this time philosophizing and skeptical views on 
religious subjects obtained considerable currency among the 
Hebrews. 

10 



338 ELEMENTS OE D1YINITF. 

It was during the high-priesthood of Eleazer that Ptolemy 
Philaclelphus, king of Egypt, caused the Hebrew Scriptures 
to be translated Into Greek; which version has ever since 
been known as the Scptuagint, from its being the production 
of seventy translators. Strange tales are told of the wonder- 
ful circumstances which attended the accomplishment of this 
work; but it is an undoubted fact that the Old Testament 
was at this time rendered into Greek, which then, and for 
several centuries afterward, was known to the entire inhabit- 
ants of the most learned and civilized nations of the earth, 
and was read by the literati in all countries, from Home to 
India. The rendering of the Hebrew Scriptures into this 
language at this juncture, was the most effectual means which 
could have been taken to disseminate a knowledge of their 
sacred contents throughout the earth. 

Judea continued subject to Egypt from the death of Anti- 
gonus for nearly one hundred years; when, about 200 B. C, 
by one of those oscillations of national power so common in 
every age, it reverted again to the dominion of Syria. An- 
tiochus, commonly called "the Great/' who effected this 
change, treated the Hebrews with kindness, as did his suc- 
cessor Seleucus ; but Antiochus Epiphaiies, the next king of 
Syria, bitterly persecuted the pious Jews. It must, however, 
be confessed, that this was mainly occasioned by the generally 
demoralized state of the Hebrew priesthood and people. 
Soon after the accession of this king, Jason, a brother of the 
high-priest, proceeded to Antiochus, and offered him a much 
larger sum as tribute from the Hebrew province than had 
been previously paid, if he would appoint him high-priest 
instead of his brother. The king, being at this time in want 
of money, on account of the demands which were made on 
him by the Homaiis, consented : the pious and venerable 
Onias, who then held this sacred office, was deposed and ban- 
ished, and Jason invested with the high-priesthood. Such 
venal conduct in the religious and civil head of the Hebrew 
people, too clearly indicated the state of religion and morals 
generally among the people. But the spirit and conduct of 
Jason, during his government, were even worse than this evil 
opening of his career. He gave further sums to Antiochus, 
for leave to erect a gymnasium at Jerusalem for the teaching 



THE OLD TESTAMENT CIURCII. i>d9 

and celebration of Grecian games. He also opened an 
academy for teaching the sciences after the manner of Greece, 
and endeavored in every possible way to break down the dis- 
tinction between the Hebrews and heathens. This, indeed, 
was done by these means, beyond what may appear to us at 
the present moment; as maybe seen in the facts, that in 
these games the combatants appeared naked, and that Jason 
actually sent Jews to Tyre to contend in games celebrated in 
honor of Hercules, and to present a votive offering to that 

Such direct apostasy from God met the punishment whicli 
it deserved. Jason sent his younger brother Onias (who, in 
conformity with the notions which then prevailed, had given 
his name the Greek form of Menelaus) to pay the promised 
tribute to the king of Syria. Menelaus availed himself of 
this opportunity of acting precisely as Jason himself had 
done. He outbid his brother's offer for the high-priesthood ; 
and, consequently, Jason was expelled, and Menelaus, still 
more vile in his character, was, by force of arms, installed 
into the sacred office. To make the excessive payments 
which he had promised, this wicked pontiff robbed the tem- 
ple of its golden vessels, and thus secured a continuance of 
the king's favor. These measures, however, created the 
greatest indignation and disgust, which led to some disorder 
and disturbance, and finally to a formal complaint, which was 
preferred against the high-priest by the Jewish Sanhedrim. 
Menelaus, however, by bribery, not only secured a judgment 
in his favor, but caused the messengers of the Sanhedrim to 
be put to death. These measures filled Judea with deep and 
general discontent; and as Menelaus proceeded unchecked 
in his career of cruelty and iniquity under the protection of 
Syria, the Hebrews became impatient of subjection to that 
power : so that, when Antiochus had marched an army into 
Egypt, and a report was circulated that he was dead, some of 
the Jews showed signs of joy at the tidings; conduct which 
greatly enraged Antiochus, who returned, when the people 
attempted in vain to defend the city against him ; it was taken 
by storm, and filled with carnage and slaughter. Not content 
with this, he was led by the apostate Menelaus into the tern- 
ple 3 and even into the most holy place, where he denied the 



Mi) ELEMENTS OE DIVINITY. 

sacred vessels, abstracted all the treasure, even removed the 
veil of the sanctuary, and appointed a person of great cruelty, 
named Philip, to be governor of the country. 

These, however, were but the beginnings of sorrow to the 
oppressed Hebrews. Antiochus soon afterward proscribed 
the Hebrew religion — -caused the temple to be dedicated to 
Jupiter Olympus ; an image of this heathen deity was set 
up on the altar of God, and sacrifices offered before it; cir- 
cumcision was abolished on pain of death ) and heathen altars 
reared in every city. These infamous measures were enforced 
with fiendish violence. Two mothers who were detected in 
the act of circumcising, had their infants hung about their 
necks, and were, after being led through the city in this man- 
ner, thrown from the highest part of the city walls and dashed 
to pieces. On another occasion a thousand men were found 
secretly convened together for the observance of the Sabbath, 
and were all barbarously put to death. In fact, Antiochus 
was so enraged at the obstinacy with which the Jews resisted 
his will, that he came to Jerusalem in person to enforce his 
commands. Amongst the other savage enactments of this 
king, he enjoined the eatkig of swine's flesh by the He- 
brews one day in every month. A venerable scribe, named 
Eleazer, ninety years old, on refusing to obey this command, 
was scourged to death. A mother and her seven sons also 
died in the most heroic manner for the same cause. 

These, atrocities, however, produced their usual results. 
When the officers of the king came to the small city of 
Modin, to compel the people to sacrifice to the heathen gods, 
they sent for an aged priest, named Mattathias, the lather of 
five sons, all distinguished by great bodily strength and no- 
bility of mind, inviting him to bring his sons to the sacrifice, 
that their example might influence the multitude, and that 
he might thus be regarded as one of the king's friends. The 
noble-minded priest came, but boldly refused compliance with 
the king's command, declaring that, if he and his sons stood 
alone, they would remain faithful to God. 

While thus declaring his mind, he saw an apostate Hebrew 
approach the altar, to offer the required sacrifice. The sight 
roused the spirit of the priest into such a zeal for God, that 
he instantly inflicted on the culprit the punishment denounced 
against idolatry by Moses, by slaying him on the altar. He 



THE OLD TESTAMENT CHURCH. 841 

also killed the king's commissioner, and then passed through 
the city, calling on all who adhered to the law and the cove- 
nant to follow him. 1 Mace. ii. 27. Thus begun what may 
be called the war of Hebrew independence ; and it is on every 
ground one of the most important on record. Starting, as we 
have seen, with no preparation or provision but their zeal for 
God, these noble men roused the Hebrew mind from its 
apathy; and, after a series of desperate efforts, continued 
through twenty-five years, and after the father had died of 
old age, and four of the sons had perished, either on the field 
of battle or by treachery, Simon, the last remaining one, lived 
to see his country declared independent, and himself recog- 
nized as high-priest and prince of the Hebrews. 

Of the future history of this people our notice may be very 
brief; for it can scarcely be regarded as a Church, or even as 
containing a Church, long after the death of the Maccabees. 
About eight years after independence had been secured, 
Simon was murdered by his son-in-law, who had been prom- 
ised the government of the country by the king of Syria, as 
the reward of such unnatural villany. This hope, however, 
was defeated ; for John Hyrcanus, the son of the aged Mac- 
cabean, evinced so much judgment and energy as secured to 
himself the government and high-priesthood. His rule was 
generally successful. In one instance, however, it was calami- 
tous, and terminated unhappily. 

At this time the Pharisees and Sadducees had become in- 
fluential and rival sects. John Hyrcanus had from his youth 
been connected with the former ; but having been grossly in- 
sulted by one of them, and being exceedingly irritated that 
the rulers of the body did not punish the offender in a suit- 
able manner, he entirely separated from them, and threw him- 
self into the arms of the Sadducees, which occasioned a violent 
feud, producing the most disastrous consequences. 

On the death of Hyrcanus, although he left four sons grown 
to men's estate, he bequeathed the government to his wife, a 
measure which produced the greatest confusion and distress. 
Notwithstanding this bequest, Aristobulus, a son of Hyrcanus, 
claimed the vacant dignity of high-priest and prince; and, 
on his mother's refusing, he forcibly wrested the government 
from her, and caused her to be starved to death in prison. 
But the inhuman monster, after having perpetrated this 



842 ELEMENTS OF DIVINITY. 

enormity >( sikl, under the influence of unfounded suspicions, 
put his brother Antigonus to death, soon after died, and was 
succeeded in the government by his brother Alexander, wixo 
became a great and successful warrior. It required a man of 
this character to rule in Judea at this period. Aristobulus 
had assumed the title and state of a king, and was followed 
in this assumption by Alexander, who was surnamed Janneus. 
In this reign the long-standing feud between the Pharisees 
and the royal family broke out into a civil war, which con- 
tinued throughout six years. Alexander was succeeded by 
his wife, Queen Alexandra, who effected a reconciliation with 
the Pharisees, and made her eldest son Hyrcanus high-priest. 
On the death of the queen, which occurred nine years after- 
ward, the high-priest ascended the throne under the title of 
Hyrcanus II. His brother Aristobulus, however, a daring 
and energetic prince, raised the standard of revolt against 
him, and succeeded in obtaining the government under the 
title of Aristobulus II. Shortly before this, the Idumeans 
and Itureans had been subdued by the Hebrew princes ) and, 
being offered the alternative of leaving their country, or con- 
forming to the Hebrew faith, they chose the latter, and in 
future became blended with the Jews. 

It now becomes necessary to notice a very remarkable indi- 
vidual of the former of these nations. Antipater, an Idumean 
proselyte, a man of great vigor and capacity, had been gover- 
nor of his native land under Alexander Janneus, and was 
continued in the same office under Queen Alexandra. Being 
influenced by an unbounded ambition, he carefully watched 
all the inflections of position occupied by the different mem- 
bers of the royal family, with a view to take that course 
which would most effectually promote his own ends. In the 
successful usurpation of Aristobulus, he found such an oppor- 
tunity as he desired. Perceiving the sluggish character 
and limited capachVv of Hyrcanus, and his legitimate claim 
to the throne, Antipater immediately espoused his cause, and 
with equal cunning and spirit roused the country in his be- 
half. A battle ensued, in which Aristobulus was defeated 
and driven into Jerusalem. It happened, at this juncture, 
that Pompey, the Roman triumvir, was near Judea at the 
head of a large army; and as Rome was at this time para- 
mount in power, the two brothers referred their case to his 



TI1E OLD TESTAMENT CHURCH. 343 

arbitrament. The Roman heard the cause, but delayed his 
judgment; on which Aristobulus prepared to defend himself 
to the utmost. This conduct issued in the Roman army taking- 
Jerusalem by assault, when twelve thousand Jews were slain. 
Pompey then appointed Hyrcanus high-priest and governor, 
with the title of prince. On attaining this dignity, Hyrcanus 
soon relapsed into his natural sluggishness, leaving to Anti- 
pater the burden of the government; and it is not easy to 
overrate the difficulty of this task. Judea and the surround- 
ing countries were at this time in a state of the greatest dis- 
order, and it required consummate judgment and spirit to 
hold the reins of government. The main principle of the 
Idumean's policy was to secure the favor of the Romans, and, 
through them, to mount to power. With this viev/ he suc- 
cessively aided Pompey, Scipio, Anthony, and Caesar. In 
these efforts he was seconded, with a daring and prudence 
like his own, by his son Herod, whom he made governor of 
Galilee. The important aid which Antipater rendered Julius 
Csssar in Egypt, induced that conqueror to make him procura- 
tor of Judea ; so that at length he secured the title as well 
as the possession of power. About this time the Parthians 
invaded Judea, and Antipater was poisoned. Herod, how- 
ever, fled to Rome, where he was kindly received by Anthony 
and Octavius, who recounted the deeds of his father in the 
service of Rome, and caused the senate solemnly to elect and 
inaugurate Herod to the throne of Judea. He accordingly 
returned to that country, found that the Parthians had been 
driven out of Syria, and, after a long and obstinate struggle, 
with the aid of Roman influence and arms, brought the whole 
country under his government. 

But Herod was as wicked and cruel as he was gifted and 
brave. He well knew that the Jews greatly disliked both 
his father and himself: this, in fact, was the reason why the 
Asmonean imbecile was continued so long nominally on the 
throne, and why the people so eagerly favored any rival thai 
arose to dispute possession of power with Herod. Having, 
therefore, now grasped the object of his ambition, he formed 
the savage determination to cut off all the descendants of the 
Maccabean family. And he appears to have carried his 
bloody purpose into execution : even his wife, the beautiful 



344 ELEMENTS OF DIVINITY. 

Mariamne, although the mother of two of his sons, perished 
on the scaffold by the order of her unnatural husband. It 
was this kin^ who reigned when Christ was born. We need 
not wonder, therefore, at the slaughter of the infants of Beth- 
lehem : that was, indeed, an ordinary act for Herod. 

It has been necessary to give this rapid sketch of Jewish 
history, that you may be able to understand the state of the 
country and of its government at the time when the apostles 
preached, and the Church of Christ was founded. 

It will only be necessary to add some information respect- 
ing the doctrines believed, and the measure of real religion 
experienced, by the Jews during that period of their history, 
and also respecting those religious sects which obtained in 
Judea at that time. 

The first and most important question which can arise 
respecting the religion of this people, concerns the views 
which were entertained of the Divine nature, and the pro- 
mised Messiah. 

That the early patriarchs knew of a plurality of persons in 
the Divine nature, and of the number being limited to three, 
has been already proved. These views were fully inherited 
by the Jews at the time now under consideration. Much 
confusion and contradiction is found to exist in the statements 
of the most eminent authors, as to the extent to which the 
doctrine of the Trinity was apprehended, and the time when 
it was most clearly understood, and the means by which this 
superior clearness of view was attained. Our limits will not 
allow a critical investigation of these points : we shall there- 
fore satisfy ourselves with affirming that, whilst the general 
notion which prevailed amongst the Hebrew public on this 
subject is already indicated, the superior illumination which 
some persons experienced did not arise from any thing pecu- 
liar to the time in which they lived, or special in the means 
with which, they were favored, but through the fervor of 
their individual piety and the strength of their faith. Why 
did Abraham see the day of Christ so clearly as to be filled 
with gladness at the prospect ? Certainly because he believed 
God and wrought righteousness. And, consequently, at the 
very same time, men, having the same external advantages, 
and entertaining precisely the same elements of belief, such 



THE OLD TESTAMENT CIIUP.CH. 845 

being regarded as articles of a creed, would, nevertheless, 
have clearness or obscurity of vision accordingly as they 
were faithful and obedient, or unbelieving and sinful. 

But how did these views of the Divine Nature affect the 
expectations of the Jews respecting the Messiah ? One 
eminent scholar has labored to show that they fully believed 
and expected that the Messiah would be the same as the 
Divine Word. But his proof goes no farther fh&n that they 
had, from the Scriptures, ample reasons for coming to that 
conclusion. To this extent we are willing to receive his 
views. The ancient Hebrews certainly had ample reason for 
believing that the promised Messiah would be the Word of 
God, and hence truly Divine; but it is equally clear that, 
for centuries before the birth of Christ, they did not believe 
this. On the contrary, while they believed in a Triune 
Deity, with more or less of distinctness of vision, they be- 
lieved the Messiah would be only a man — the son of David. 
Hence, when Jesus asked, "How then is he David's Lord ?" 
they could not tell. If they had had any notion of Messiah's 
Divinity, the answer to this inquiry would have been easy 
and natural. As a proof of this, numerous passages might 
be quoted from the Targums, in which the Messiah and the 
Divine Word are distinctly spoken of as two separate persons. 
The most satisfactory evidence, however, on this point is found 
in the gospel history. Jesus was frequently recognized as 
the Messiah, and, as such, called the " Son of David." 
Matt. xx. 30, 81: Mark x. 47: Matt. xv. 22; xxi. 9, 15. 
Indeed, so strong and general was this impression, that the 
people were about to " come and take him by force, to make 
him a king." John vii. 15. But when Jesus declared his 
preexistence to Abraham, and his consequent Divinity, the 
people broke out into open violence, and prepared to inflict 
on him the punishment of a blasphemer. John viii. 39. 
Indeed, Christ was condemned to die, not for claiming to be 
the Messiah, but for avowing himself to be the Son of God. 
When charged with being a King, he admitted it; (Luke 
xxiii. 1-3 ;) but this did not secure his condemnation. 
Nothing availed for this purpose, until it was said, " We have 
a law, and by our law he ought to die, because he made him- 
self the Son of God." John xix. 7. 

If it be asked, '-How then did the Jews expect such a 
15* 



846 ELEMENTS OF DIVINITY. 

glorious renovation and exaltation from a human Messiah ?" 
the answer is, that they undoubtedly expected the Messiah 
to be a man, a human prophet and human sovereign only; 
but then they believed that in his days the Divine Word 
would return to Israel again, as the visible, glorious Sheki- 
nah. It must be observed, that they regarded the prophecy 
of Haggai literally, as explicitly teaching this : " I will fill 
this house with glory, saith the Lord of hosts. The glory 
of this latter house shall be greater than of the former." 
Haggai ii. 7, 9. They looked to the Messiah, therefore, as 
the great ruler and teacher, and to this more glorious revela- 
tion of the Divine Word, as the author of spiritual light and 
blessing; and as the great Mediator between God and man. 
Christ was, in consequence, rejected, because he claimed a 
union of both in his own person. 

As to the worship of the Jews, it consisted of two parts — 
the temple and the synagogue. The services of the first 
were, toward the close of the period we have under considera- 
tion, conducted with regularity and splendor, although it is 
to be feared that their typical and spiritual import and 
object were very generally disregarded. Those Jews who, 
with any earnestness, clung to the faith of their dispensation, 
worshipped in the synagogue. The services were chiefly 
reading the Scriptures, prayer, and preaching. The Old 
Testament was divided into sections, so that there might be 
one for each Sabbath ) prayers to God were offered up ; and 
discourses, explanatory, hortatory, and practical, based on 
the text of Scripture, were regularly delivered. There ap- 
pear to have been persons specially appointed to this duty ) 
but it was not confined to them, as devout Hebrews of every 
tribe were quite at liberty to preach in the synagogues. 
These places of worship were very numerous ; not only did 
they exist in all the provincial towns, but it is said that at 
the time of Christ there were more than four hundred in 
Jerusalem alone. 

We now briefly notice the religious sects which ob- 
tained among the Hebrews. The principal of these was the 
Pharisees. This name comes from a word w T hich signifies 
" separation," and was taken, because the sect claimed to bo 
separated or distinguished from the general body of the He- 
brews by a clear knowledge of the law, and by a more entire 



THE OLD TESTAMENT CHURCH. 347 

obedience to its requirements. We do not hear of any sects 
among the Jews until after the restoration. Prior to the 
captivity they were one people, isolated by their manners 
and usages from all others. But subsequently, being brought 
under external influences, a disposition grew up in many 
minds to modify and adulterate the institutions and doctrines 
of Moses. This, in all probability, led to the formation of 
the sect of the Pharisees. Zealous for the law in all ita 
most minute details, they studied it with intense care, con- 
formed their practice to its letter, and gloried in this know- 
ledge and practice as the substance of religion, although neg- 
ligent of weightier matters, judgment, mercy, and faith. 

The Sadducees were the skeptical philosophers of the day : 
denying the existence of angel or spirit, and the doctrine of 
the resurrection, they reduced their religion to a dry system 
of morals. 

Besides these, there existed another Jewish sect, (although 
it is not noticed in the Scriptures,) called the Essenes. 
These are supposed to ha^e arisen out of an attempt to re- 
form the Pharisees. Theii prominent doctrine was absolute 
predestination ) besides which, they observed the Sabbath 
with great strictness, and highly revered the Scriptures, but 
considered them as mystic writings, and expounded them 
aliegorically. But they were most remarkable for their 
practices. They were ascetics. They despised marriage, 
keeping up their numbers by adopting the children of others. 
Riches, also, they held in contempt; they had all things in 
common ; and they regarded ail employments unlawful but 
those of agriculture. This sect was never numerous, and 
was chiefly located on the banks of the Dead Sea. 

With regard to the most vital element of real religion, the 
work of grace in the human heart, the prospect of this period 
is very gloomy. It is true, the Hebrew Scriptures taught 
repentance, faith, and holiness; but it is equally true that 
Christ said, u Ye have made the commandment of God of 
none effect by your tradition." The religion of the Pharisees 
may be read in the prayer of one of them, which our Re- 
deemer has given. In fact, it seems as if a proud reliance on 
antique forms, ceremonies, and external rites, an equally 
proud philosophic skepticism, and an extravagant and un- 



348 ELEMENTS OF DIVINITY. 

natural asceticism, united to form the staple of the Jews' 
religion in the time of our Saviour. 

We must not, however, forget that there were individual 
exceptions to this. The venerable Simeon, the devout Anna, 
Zacharias, Elisabeth, Mary, and Joseph, were certainly truly 
pious ) and the light and power of the Holy Spirit sometimes 
were seen and obeyed even by the lowest of the Hebrew race, 
as we perceive in the case of the justified publican. But 
these were exceptions to the general practice. 



THE CHRISTIAN CHURCH. 349 



LECTURE IX. 

THE FORMATION OF THE CHRISTIAN CHURCH, AND ITS 
PROGRESS TO THE TIME OF CONSTANTINE. 

Haying thus far detailed the progress of religion among 
the Hebrews, under the Old Testament dispensation, we have 
now to consider the full and glorious development of the 
economy of grace. 

In the revolving cycles of human history, the varied 
predictions of inspired prophecy having been fulfilled, the 
Son of God became incarnated among men. Jesus lived, 
and taught, displayed his boundless benevolence and almighty 
power, died as an expiatory sacrifice for sin ; rose from the 
dead, and ascended into heaven. All these wonderful dis- 
pensations of Divine Love are so fully narrated in the 
Gospels, that we make no further reference to them here. 

It is, however, necessary to observe, that the numerous 
and precise predictions which had announced the coming of 
Messiah, had been so manifestly fulfilled in the successive 
dominion of the four great empires, the expiration of the 
seventy weeks, or four hundred and ninety years, from the 
rebuilding of Jerusalem, and other events, that a very strong 
and general expectation pervaded not only Judea, but other 
countries also, that a wondrous person was just then about to 
appear in the world to rear up a new and universal dominion 
among men. In Judea this expectation had assumed a more 
distinct form, and the long-promised Messiah was, according 
to the views entertained respecting him, earnestly looked for. 

The marvellous circumstances which marked the life of 
Jesus Christ, and accompanied his death, tended rather to 
increase than to allay this expectation. In all probability, it 
was to this cause mainly, that, at the Pentecost which 



859 elements of divinity. 

followed the ascension of the Saviour, " there were dwelling 
at Jerusalem Jews, devout men, out of every nation under 
heaven." Acts ii. 5. 

It was on this occasion, and when the disciples of Jesus 
were assembled in a religious meeting, that the " promise of 
the Spirit" was given which called into existence the Chris- 
tian Church in its true and proper character. Nothing more 
fully proves the presence of heavenly power than the circum- 
stances which accompanied this miracle of mercy. The 
disciples were worshipping in their own upper room, secluded 
from observation, even though the city was full of people, 
when the Holy Ghost, with the sound of a rushing mighty 
wind, filled the place where they were sitting, and, resting on 
each in the visible shape of tongues of fire, filled them all 
with heavenly power and unction, enabling them to speak, 
with miraculous ease and facility, languages which before 
were entirely unknown to them. 

The strange results of this wonderful effusion were soon 
noticed by those in the immediate vicinity, and thence noised 
abroad, until a crowd of strangers and native Jews came 
together, to witness this marvellous work. When thus 
assembled, they were filled with astonishment; for every 
man heard the gospel announced in his mother tongue. 
There was no exception to this, although some present had 
come from Parthia in the extreme east, others from Rome in 
the west ; from all the intermediate countries and the nations 
bordering the Mediterranean on the north, the east, aud the 
south ; and every man heard in his own language the wonder- 
ful declaration of redeeming mercy in Christ Jesus. 

The form in which the baptizing flame appeared on this 
occasion, although remarkably significant, seems generally to 
have escaped observation. If it had been the Divine purpose 
to make symbolic agency, or sacramental eificacy, the great 
means of converting the world, as it has been so often and so 
confidently asserted in modern times, this occasion afforded 
the best possible opportunity of impressing indubitably the 
Divine sanction on such means. But this was not done : we 
hear nothing of a glorious luminous cross, or of sacramental 
symbols; but we are told of " cloven tongues, like as of fire," 
which rested on each of the disciples. Is there no meaning 
in this ? Is the interpretation of such a sign, on such an 



TIIE CHRISTIAN CHURCH. 351 

occasion, difficult? Does it not clearly show that the grand 
agency appointed by God for the conversion of a fallen world 
is the sanctified speech of the disciples of Christ ? Yes, this 
is the legitimate means for diffusing the gospel. " Go — 
disciple all nations, teaching them" — teaching them the 
words of truth imbued with the fire of the Holy Spirit, and 
delivered under his immediate influence. 

By this agency the Church was formed. When the people 
"heard" the words of Peter, and of the other speakers, "they 
were pricked in their heart," and "three thousand souls" 
were that day added unto the disciples, as the first-fruits of 
gospel preaching under the full influence of the promised 
"power from on high." Every added day increased the 
number, until in a short time a great many, even "of the 
priests, believed," and "multitudes, both of men and women, 
were added to the Lord." We do not perceive, either at 
this period or even during the life of the apostles, any indica- 
tions of effort on their part to give any particular organisation 
or government to the Church. Their great object appears 
from the beginning to have been, to inculcate "repentance 
toward God, and faith toward our Lord Jesus Christ;" (Acts 
xx. 21 ;) and thus to introduce all who would hear their 
word into the glorious privileges of the kingdom of God. 
In a word, the first preachers of the gospel aimed at personal 
salvation, and then taught those converted through their 
ministry to "walk worthy of the vocation wherewith" they 
were "called." 

It is, however, very clear that, in doing this, they must 
have adopted some common rule or course of action; and 
the question naturally rises in the mind of a youthful inquirer 
after truth, What rule or model did the apostles and their 
fellow-laborers adopt in respect to their course of ministerial 
action ? Did they then — as those who claim to be their suc- 
cessors in an eminent, and indeed exclusive, manner, do now 
— namely, claim to be a Christian priesthood — pretend to 
offer an unbloody sacrifice, and copy in their general arrange- 
ments the names, usages, and manners of the temple ? This 
is a most important question. You will scarcely be disposed 
to admit that doctrines, practices, and usages deserve to be 
called apostolic now, which are not only destitute of any 



352 ELEMENTS OF DIVINITY. 

countenance from apostolic practice, but which are directly 
opposed to all that the apostles said and did. 

Not only did the apostles, and the other preachers of the 
gospel in their day, never assume to be priests, to offer 
a sacrifice, or to be entitled to act in any manner analogous 
to the manners which obtained in the temple ; it was clearly 
impossible that they could do so. The temple was still 
standing, its ministrations were duly, and even gorgeously, 
performed. The morning and evening sacrifice continued to 
be offered, and none more devoutly took part in the services 
of the Lord's house than the Christian converts. It is 
impossible, therefore, that the apostles could have regarded 
themselves as called to step into the position of the Levitical 
priesthood; that position was not vacant; and Christianity 
in apostolic times could not therefore have been invested with 
those forms, names, and powers, which those now claiming 
to be eminently apostolic are so eager to assume. 

But the question still remains to be settled. As the 
apostles could not have pursued their course of public action 
on the model of temple-institutions, did they adopt any other 
model, or mark out an entirely new course of their own ? 
The answer to this is easy. They do not appear, as of set 
purpose, to have adopted any code of regulations or mode of 
organization for their guidance ; nor was there any necessity 
for this. There existed in the service and institutions of the 
synagogue every thing which the case required. This ser- 
vice, as was shown in the preceding lecture, arose out of a 
strong and earnest desire of the devout Hebrews to obtain a 
closer and more intimate intercourse with God than they 
could have by the instrumentality of their priests in the 
services of the temple. This was secured by David in the 
worship appointed in his tabernacle, and perpetuated to the 
Hebrew people by the services of the synagogue. This 
means continued, notwithstanding the spiritual declension of 
the Jews, to be the centre and rallying-point of all that was 
serious, devout, and spiritual among them. Here our 
Saviour commenced his ministerial career, and continued his 
teaching to the end of his earthly course. Matt. ix. 35; xii. 
9-14; xiii. 54-58: Mark i. 21-31, 39; vi. 1-6: Luke iv. 
14-30,33-39,44: xiii. 10: John vi. 59-71. As the dis- 



THE CHRISTIAN CHURCH. 353 

ciplcs of Christ had seen the miracles of their Master, and 
heard sermons in the synagogues during the whole course of 
his ministry, we need not wonder that they followed his 
example, and, whenever opportunity offered, proclaimed the 
truth of Christ in these Hebrew sanctuaries. It does not 
appear that this was done in Jerusalem until some time after 
the day of Pentecost. The violent animosity of the Jews 
probably rendered it impracticable. It is, indeed, a notable 
fact, that Paul is the first of the apostles whom we find daring 
to stem the torrent of Hebrew prejudice by preaching Christ 
in their synagogues; (Acts ix. 20;) a practice, however, 
which soon afterward became common. 

As the usages of the synagogue exercised an important 
influence on the formation of the Church, it is necessary to 
give some information respecting the order and worship ob- 
served in these sanctuaries. Here the devout Israelites as- 
sembled on all Sabbath and festival days, and, according to 
some authors, on two other days every week. The women 
sat apart from the men. The first part of this worship con- 
sisted in reading the Scriptures. For this purpose the book 
of the law was divided into sections, so that it could be read 
regularly through in the course of every year. Portions were 
also selected from the prophets, which were also read. This 
reading being finished, the people engaged in prayer to God. 
Then followed the sermon, or religious discourse. This con- 
sisted mainly of Scripture exposition, and was always deliv- 
ered by the preacher in a sitting posture. This is, indeed, 
the Oriental manner of address. In India at the present 
moment a man may stand erect in a prominent position, but 
no one will wait, every person passes on. Let him, however, 
sit down, although it be in the highway, or at the corner of 
a street, and the position will be understood as a public an- 
nouncement that he has some important communication to 
make, and he will soon have a congregation. It was so in 
Palestine. Accordingly, when our Saviour, after having read 
the selected portion from the prophets in the synagogue of 
Nazareth, of which he was a member, instead of returning 
to his place, u sat down," " the eyes of all them that were in 
the synagogue were fastened on him," knowing, from the 
posture he had taken, that he was about to preach to them. 
Luke iv. 20. So when Paul and Barnabas went into the 



354 ELEMENTS OF DIVINITY. 

synagogue at Ai>ix>eh, aiad (( m& dawta/' thereby intimating 
their desire to speak to the people, the rulers of the syna- 
gogue sent and £;ave them leave. Acts xiii. 14, 15. 

For insuring fee regular obssrvsneo oi* order in these sa- 
cred places, a complete body of officers were appointed. The 
first of these was called the " ruler," and sometimes the 
"chief ruler" of the synagogue. He had the direction of all 
its affairs. He presided over the arrangements for conduct- 
ing public worship. If persons whom he judged eligible of- 
fered themselves, he gave them leave to preach ; and in case 
none voluntarily offered, he invited readers and speakers to 
perform that duty. Next in order to him was a class of offi- 
cers called elders or presbyters : they were a kind of coun- 
cil, which formed a governing body under the presidency of 
the chief ruler. In the next place, we find the angel of the 
Church. It was his chief duty to offer up public prayer to 
God. He seems to have received this title because he was a 
recognized medium of their communications to God. Then 
came the minister, who handed the books to those who read : 
he was responsible for the cleanliness, decency, and order of 
the place; he opened and closed it, and had it generally under 
his care. In many of the synagogues there were, in addition 
to these, deacons or almoners. In most of the synagogues 
there were two boxes, one to receive gifts for the poor of 
that synagogue, and the other for poor strangers. The dea- 
cons had the charge of these donations, and superintended 
their appropriation. 

Although, as we have already observed, the apostles did 
not in set form adopt any particular organization for the 
Christian Church, yet it is abundantly evident that, as occa- 
sions offered, they proceeded on the model of the synagogue. 
When the need arose, they appointed deacons, similar in 
name and office to those in the synagogues. The ministers 
were charged with the principal direction of affairs, under 
the title of " elders" or u presbyters •" and when these be- 
came numerous, one of them was appointed to be the super- 
intendent, overseer, or bishop of the rest. And with these 
agents the Church progressed in numbers and spiritual 
power. 

It is, of course, admitted that the ministrations of the 
apostles and their coadjutors were not confined to the Syria- 



TEE CHRISTIAN CHURCII. 355 

gogues : they availed themselves of every means of dissemi- 
nating the knowledge of Christ, and of strengthening be- 
lievers in the faith. Hence we find them constantly " break- 
ing bread from house to house," (Acts ii. 46,) and "teaching 
in every house." Acts v. 42. These means were crowned 
with the Divine blessing, until " the number of the disciples" 
was " multiplied in Jerusalem greatly." Acts vi. 7. This 
continued success so provoked the unbelieving Jews, that 
they at length broke out into open violence, murdered Ste- 
phen, and commenced a general and furious persecution of 
the Christian cause in the Hebrew capital and throughout 
Judea ; in which Saul of Tarsus was particularly active and 
prominent. 

Before proceeding to relate the dispersion of the Chris- 
tians, which was occasioned by this persecution, and its re- 
sults in the wide diffusion of the Christian faith, it will be 
necessary to notice the religion and religious usages of those 
Gentile nations which were contiguous to Judea, and in which 
the dispersed disciples took refuge from the sanguinary in- 
tolerance of the Jews. 

Nor will this be a tedious task. For, widely different as 
were the primitive religions of Egypt, Asia, Syria, Greece, and 
Home, they had all at this time been so imbued with the 
language, manners, learning, and arts of Greece, that for all 
practical purposes the habits and religion of all these coun- 
tries were Grecian. How, then, did these religious opinions 
and customs affect the introduction of the religious doctrines 
and practices inculcated by the faith of Christ? The an- 
swer is, certainly, that, on the whole, they operated favorably. 
There was in Greece, in the days of her political power, no 
small measure of religious intolerance. Socrates, as is well 
known, was put to death for claiming to be divinely called 
to lead his countrymen to virtue ; Anaxagoras was banished 
for asserting the materialism of the heavens ; and Stilpho 
had a similar fate, by a decree of the Areopagus, for denying 
the divinity of the statue of Minerva. But at the time when 
the gospel was introduced, the political power of Greece had 
passed away; and all-powerful Rome ruled over the nations, 
from the remote East to Britain in the West. It is also 
worthy of remark, that Borne, which had also been to a con- 
siderable extent narrow and intolerant whilst occupying a 



356 ELEMENTS OF DIVINITY, 

merely national position, on attaining universal empire s-eemed 
to act as if, with the power to rule over all nations, she had 
obtained possession of the whole pantheon of heathendom. 
For, as Rome di-d not interfere with the religion of any coun- 
try which owned the suj^remacy of her government, so, when 
these subject nations became provinces of the imperial em- 
pire, their deities were enrolled amongst the gods of Home; 
consequently, general toleration prevailed. 

Whilst, therefore, the prevalence of this universal power 
insured toleration, except in so far as it might be affected by 
local prejudice or excitement, the religious usages and man- 
ners which had been disseminated from Greece, and which at 
this time widely obtained, afforded the preachers of the gos- 
pel important means of circulating far and wide the doctrines 
of salvation. The several schools of philosophy in Greece 
were as analogous to our religious denominations, as it is pos- 
sible for any such things to be in countries so very dissimilar 
in manners and institutions. The great subjects discussed by 
the sages of Greece in their philosophical schools, and by 
their philosophers in their discourses, were the Divine Nature 
and its manifestations, man, virtue, morals, and the existence 
or non-existence of a future life. All these discourses, there- 
fore, were a kind of preaching, which laid down a precedent 
for the practice of the apostles, and prepared the public mind 
for the reception of their sermons. 

In these circumstances, on the death of Stephen, and the 
persecution that followed, the dispersed Christians, although 
fleeing for their life to distant lands, neither forgot nor neg- 
lected their duty to the cause of their Master, but " went 
everywhere preaching the word." Acts viii. 4. The first 
success of which we hear beyond the limits of Judea, was at 
Samaria. Philip, one of the deacons, having gone there, be- 
gan to preach; great and numerous miracles attended his 
word, so that many were converted and baptized, both men 
and women. The apostles at Jerusalem, having heard of 
this success, sent Peter and John to Samaria, and under their 
ministry the work of grace was still further carried on. One 
instance of some consequence may be noticed here. We are 
told that these apostles " preached the gospel in many vil- 
lages of the Samaritans;" (Acts viii. 25;) which shows with 
what avidity these men of God prosecuted their Master's 



THE CHRISTIAN CHURCH. S57 

work, and afforded an apostolic precedent for their followers 
in all future time of going into the cottages of the poor, and 
even into the highways, to call sinners to repentance. 

After the apostles had returned to Jerusalem, Philip was 
led away into the desert, and was made instrumental in 
leading a Jewish proselyte, a man high in authority undo? 
the queen of Ethiopia, to an experience of faith in Christ. 
The conversion of this man was a striking illustration of the 
doctrines with which you are familiar, and which so many at 
the present day violently oppose : it was by faith in Christ, 
instantaneous and conscious, resulting in great jo}^. 

These events were followed by another triumph of Chris- 
tianity, still more signal in its character, and more important 
in its results. This was the conversion of Saul of Tarsus, 
the virulent and sanguinary persecutor of the saints. As he 
was proceeding to Damascus on his evil errand, he wcis ar- 
rested, when near that city, by a glorious revelation of the Sa- 
viour, who called him from his unholy purpose to a new and 
better life. No sooner had his mighty and energetic mind be- 
come acquainted with the truth as it is in Jesus, than heat once 
boldly proclaimed it in the synagogues of Damascus, affirm- 
ing of Christ " that he is the Son of God." Acts ix. 20. 
Saul did not, however, immediately receive his commission 
to evangelize the Gentiles ; but, after preaching in the syna- 
gogues at Damascus, until the Jews were so enraged that 
they went about to kill him, he retired to Tarsus, where, as 
a Roman citizen, he could live in safety. 

At this point of the history we are informed that the 
churches throughout all Judea, Galilee, and Samaria had 
rest, and were multiplied. Acts ix. 31. It immediately 
occurs to the thoughtful reader to ask, "What stayed the 
furious persecution of the Jews at such an important junc- 
ture to the infant cause of Christian truth ? We are not 
prepared with a distinct answer to this question. But we 
can state some circumstances which occurred about this time, 
and which would be very likely to produce this result. 

Tiberius Caesar died A. D. 37, about two years after the 
conversion of Saul, and was succeeded in the empire of Rome 
by Caligula, a man infamous for the most unbounded cruelty. 
It happened about the time of the accession of this sovereign 
that the Iloraan srovcraor of I>"nt had much reason to fear 



358 ELEMENTS OF DIVINITY. 

the anger of the new emperor: the Egyptians saw it, and 
took the opportunity of affording him their earnest support 
on condition of his exerting himsolf to discourage the Jews 
of Alexandria, of whom they were exceedingly jealous. 
When, therefore, they, as a large and important portion of 
the subjects of Rome in Egypt, prepared an address to the 
new emperor, and handed it to the governor to be sent by 
him to Rome, lie suppressed the document. Caligula wag, 
in ctms-eonience of the apparent neglect of the Jews, very 
angry with them, and not only treated those of Egypt with 
great cruelty, but actually sent a statue of himself, with the 
name of Jupiter inscribed on it, to Judea, with orders that 
it was to be set up in the most holy place of the temple. 
This measure threw the Jewish people into a state of the 
utmost distraction and dismay. The whole country was 
moved, and, by the most urgent and humiliating supplica- 
tions, they succeeded in delaying the execution of the com- 
mand, until the death of Caligula caused the project to he 
laid aside. 

It is very likely that this national calamity drew off the 
attention of the Jewish rulers from the disciples .of Christ;, 
and gave the churches the rest of which we read in the text 
quoted above. 

Hitherto, although the gospel had spread with great ra- 
pidity and power, it was limited in operation to the Jews 
and Jewish proselytes. It is a fact worthy of notice, that 
six years from the day of Pentecost elapsed before the pro- 
mulgation of the gospel to the Gentiles. So marked was the 
mercy of God to his ancient people, so great the love of 
Christ to his murderers, that, throughout this long season, 
the Hebrews alone seem to have been the subjects of the 
mission of the Saviour. By this means the knowledge of 
Christ was circulated among a people holding the Old Testa- 
ment Scriptures in the most profound veneration, and a plat- 
form was laid for the promulgation of the gospel, in strict 
accordance with the teaching of revealed truth, and under the 
guidance at the same time of the Holy Spirit, and of an intelli- 
gent apprehension of the general economy of grace. 

But now the mercy of God was made known to the Gen- 
tiles. The first person whose case was met in this extra- 
ordinary way was Cornelius, a centurion in the Roman army, 



THE CHRISTIAN CHURCH. 359 

dwelling at Caesarea. By a vision the Lord instructed him 
to send messengers to Joppa to seek Simon Peter, and by 
similar means Peter was taught to comply with his request. 
The result was, that, on the apostle's preaching Christ to this 
devout Gentile, his family and friends, they believed, and 
the Holy Ghost fell on them; and thus the miracles and 
dories of the day of Pentecost were repeated in respect of 
these converts, who were straightway baptized in the name 
of the Lord. It is observable that in this instance the gift 
of the Holy Ghost preceded baptism. This fact, therefore, 
completely refutes the notions of those who make the gift 
of the Spirit entirely dependent on the rite, while it ecfiic&ly 
rebukes those who esteem the rite unnecessary, seeing an 
apostle commanded it to be administered even after the 
Holy Ghost had been given. The gospel had been so long 
confined in its operation to the Hebrew people, that the 
church at Jerusalem were not prepared for the conduct pur- 
sued by Peter in reference to Cornelius and his friends. So, 
on his return to the Hebrew capital, they contended with 
him on account of his having held intercourse with uncir- 
cumcised men. How full of instruction of the highest kind 
is the simple narrative of these events ! Some tell us that 
Peter had received from Christ power to rule over the other 
apostles; and a man to this day claims spiritual supremacy 
over the whole world as his successor. How very far the 
apostles and brethren of the really primitive Church were 
from entertaining these notions, the sacred narrative will 
show. When Peter contravened their views, they supposed 
him to have clone wrong, and contended with him. Nor did 
the aged apostle meet their complaint with any assumption 
of power, or claim of right; he reasoned with them, and con- 
vinced them that the work was of God; whilst those who 
had complained, candidly admitted their error, and glorified 
God for this wonderful development of his grace. 

Further successes soon crowned the ministrations of the 
gospel in many places. One of the principal of these was at 
Antioch. Some of those who had been scattered abroad on 
the death of Stephen had gone to this city, and other places 
in the same direction. And here, especially, the hand of the 
Lord was with them, and a great multitude of persons " be- 
lieved and turned unto the Lord." When this was made 



360 ELEMENTS 0? DIVINITY. 

known to the church at Jerusalem, they sent forth Barnabas 
to strengthen the hands of those engaged in this great work. 
On his arrival at Antioch, he was surprised and delighted at 
the depth and extent of the work ) and, finding it still in- 
creasing under his own ministrations, he went to Tarsus for 
Saul, and returned with him to Antioch, where their united 
labors were greatly blessed. It was here that the disciples 
were first called Christians. From the manner in which the 
giving of this appellation is recorded, it would seem that it 
was employed by distinct command, as by revelation from 
heaven. 

At this time a great dearth occurred; and it being known 
to the brethren of Antioch that the Christians at Jerusalem 
were on this account, and by reason of their former severe 
persecution, in great distress, each one contributed according 
to his ability ; and their aggregate benefactions were sent to 
Jerusalem by the hands of Barnabas and Saul, who went up 
to the capital for this purpose, after having labored at An- 
tioch for a whole year. Paul takes no notice of this visit : 
he appears to have returned almost immediately to the scene 
of his labor. 

At this time the flame of persecution was again kindled at 
Jerusalem. Herod Agrippa, who now reigned in Judea, 
finding the feeling of the Jewish rulers strongly opposed to 
the Christian cause, and anxious to stand well with them, 
proceeded to wreak his vengeance on the leaders of this pious 
and unoffending community. James the Greater fell by the 
sword, the first victim to this cruel policy; and the king, 
finding this murder very gratifying to the Jews, proceeded 
to extend his cruelty by casting Peter into prison, intending 
to put him also to death. 

This malignant purpose was, however, defeated by a most 
remarkable miracle. Alarmed at these measures, and dread- 
ing the loss of their best leaders, many of the Christians met 
together on the night previous to the intended execution of 
Peter, and continued instant in prayer to God on his behalf. 
Whilst they were thus engaged, the Lord sent his angel, who 
delivered the apostle from prison; so that, whilst the pious 
few were still beseeching Heaven on his behalf, Peter stood 
knocking at the gate of the house in which they were assem- 
bled. Having been admitted by his astonished and delighted 



THE CHRISTIAN CHURCH. 361 

friends, lie departed to a place of safety. In the morning, 
great was the consternation of the king and of his court, 
when they found that the prisoner was gone, although the 
prison was found safely locked, and every guard at his post. 

Paul and Barnabas, having returned to Antioch, continued 
to labor there in conjunction with Simeon, Lucius, and Ma- 
naen ; and whilst thus engaged, the Holy Ghost commanded 
the others to separate Barnabas and Paul " for the work 
whereunto" he had " called them." Some have supposed 
that this separation was a call to the apostleship; and it is 
remarkable, that, although the term is not previously applied 
to them, it is employed immediately and continually after- 
ward. Acts xiv. 4. 14. But see GaL i. 

Thus appointed, P>ul and Barnabas, taking Mark with 
them, proceeded on their mission. They went first to Seleu- 
cia, thence to Cyprus and Salamis. Afterward they visited 
Paphos, where Sergius Paulus the deputy was converted. 
Perga in Pamphylia was the next scene of their labors; 
where Mark left them, and returned to Jerusalem. From 
Perga the apostles proceeded to Antioch, in Pisidia, where 
Paul delivered a long and earnest discourse in the synagogue 
on the Sabbath-day. Having been driven from this city by 
violence, they went to Iconium, where a great multitude, 
both of Jews and Greeks, believed. From this place, also, 
they were compelled to flee, and reached Lystra and Derbe, 
cities of Lycaonia. At Lystra Paul healed a cripple, which 
produced such a sensation, that the people prepared to offer 
sacrifice to the apostles, thinking them to be gods ; and were 
with difficulty restrained from their purpose. Soon after, 
however, the influence of the unbelieving and violent Jews 
of Iconium and Antioch reached Lystra; when the men who 
a short time before would have worshipped Paul, now stoned 
him, until he was left for dead. But he soon recovered, and 
proceeded next day with Barnabas to Derbe. After preach- 
ing a while in this place, the apostles retraced their steps, 
and returned by way of Lystra, Iconium, Antioch in Pisidia, 
Perga, and Attalia, confirming the believers in the faith, and 
appointing ministers to every church; and at length they 
returned to Antioch, whence they had set out. 

The success of their ministrations among the Gentiles in 
the numerous cities which had been visited by Paul and 
lb* 



362 ELEMENTS OF DIVINITY. 

Barnabas, as well as of the labors of other apostles and evan- 
gelists in different districts, hastened the consideration and 
decision of one of the most important questions ever mooted 
in the Christian Church. Soon after the return of Paul and 
Barnabas to Antioch, some Christian teachers came to that 
city from Jerusalem, and taught that except the converted 
Gentiles were circumcised, and thus subjected to the whole 
Mosaic law, they could not be saved. This doctrine occa- 
sioned "no small dissension and disputation/' until it was at 
length resolved that Paul and Barnabas, with others, "should 
go up to Jerusalem unto the apostles and elders about this 
question." Acts xv. 1, 2. 

The manner of proceeding in this case, as well as the con- 
clusion arrived at, is important, inasmuch as it is the only 
one recorded in the New Testament in which there is a 
solemn and authoritative decision made on a question affect- 
ing the whole Church. We will therefore mark with care 
the course of action pursued. 

1. It was to "the apostles and elders" that the Church of 
Antioch referred this matter ; (Acts xv. 2 ;) and not to the 
body of believers at Jerusalem. 

2. When the deputation from Antioch arrived at Jeru- 
salem, "they were received of the Church, and the apostles 
and elders ;" and it seems that a meeting was appointed in 
which every one was at liberty to express his sentiments on 
this vital topic ; (verses 4, 5.) 

3. After this discussion, "the apostles and elders came 
together for to consider of this matter ;" when they looked 
at the whole case in relation to the teaching of Holy Scripture, 
and agreed that the Mosaic law was not obligatory on Chris- 
tians; (verses 6-21.) 

4. This conclusion, be it observed, was based on the scrip- 
tural fact, that the gospel of Christ had been prophetically 
set forth as a restoration of the tabernacle of David, and, 
consequently, was entitled to enjoy entire exemption from the 

. ceremonial law, ritual service, and temple arrangements of the 
old covenant; (verses 15-18.) 

5. Their decision was attained without a vote. The men 
were so spiritually-minded, and so fully under the influence 
of the Holy Ghost, that this suitable application of Scripture 
was perceived by all, and allowed by all. 



THE CHRISTIAN CHURCH. 363 

6. The "apostles and elders'' having decided the question, 
they reported it to the body of believers, who united in the 
judgment, and sent some of their number to accompany the 
deputation back to Antioch. 

7. But the communication thus made to the Gentile con- 
verts, although it expressed the perfect concurrence of the 
Hebrew believers in the conclusion arrived at, which, con- 
sidering its character, was an important point, did not unite 
them with the ministry as giving authority to the law that 
was thus laid down. This was sent forth as "ordained 
of the apostles and elders which were at Jerusalem f } 
(chap. xvi. 4.) 

Such is a simple relation of this important process. Great 
efforts have been made to elicit from this case a status for the 
members of a Christian Church to exercise coordinate autho- 
rity with ministers, as to the final adjudication of all questions 
affecting the well-being of the Church. And if strong asser- 
tion could do this, it would have been done long ago. But 
this task will be regarded as hopeless by all right-thinking 
men, when they hear a commentator so enlarged in his views 
as Dr. Adam Clarke say, " This was the first council held in 
the Christian Church, and we find it composed of the apostles 
and elders simply." And even Barnes declares "that the 
business had been particularly referred to the apostles and 
elders; and that the apostles and elders deliberated on it, 
and decided it." 

But although the question of the obligation of Christian 
converts to obey the Mosaic law was thus authoritatively 
settled, the strong feelings which led to the controversy were 
not by this means completely subdued. The decision of the 
council perfectly relieved the Gentile converts, and they 
hailed it with joy ; but the Hebrews at Jerusalem were still 
zealous for the law; so much so, indeed, that Paul, who 
afterward caused Timothy to be circumcised, because, although 
he was the son of a Greek father, his mother was a Hebrew, 
now positively refused to allow Titus, both whose parents 
were Gentiles, and who was with him at Jerusalem at this 
time, to be circumcised, although it was evidently urged 
upon him. Gal. ii. 1-9. But the struggle did not terminate 
here. After the close of this meeting, Paul and Barnabas, 



364 ELEMENTS OF DIVINITY. 

accompanied by Judas and Silas, returned to Antioch, where 
the decision of the council was received with great joy. 

Soon afterward Peter also visited Antioch, and at first com- 
municated freely with the Gentile converts ; but afterward, 
being influenced by the strong prejudices of the Hebrews, he 
withdrew himself from all intercourse with them; and his 
example induced Barnabas to do the same. This roused the 
spirit of Paul, who withstood Peter, and rebuked him before 
the whole Church, pointing out his inconsistency, and blaming 
his unworthy and time-serving conduct. It is observable that 
we have no account of Peter's reply to the noble address of 
Paul; (Gal. ii. 14-21;) the probability therefore is, that, 
feeling his error, he ceased to pursue such a line of conduct, 
of which in fact we have no further notice. 

The continued spread of the gospel, as recorded in the 
Acts of the Apostles, being mainly on account of the labors 
of Paul, it may be desirable, before we proceed to narrate his 
further labors and successes, to give a sketch of the manner 
in which his time was spent from his conversion to the period 
of his leaving Antioch after the council of Jerusalem, for 
another course of evangelizing operations. 

This eminent apostle was converted about two years after 
the day of Pentecost ; and, soon after he had been compelled 
to flee from Damascus by the persecution of the Jews, he 
went into Arabia, where he preached the remainder of that 
year, and the whole of the following one ; after which he re- 
turned to Damascu-s ; and then, about three years from his 
conversion, he went up to Jerusalem, and would have joined 
himself to the apostles; but they, suspecting his sincerity, 
shunned him, until Barnabas brought him to Peter and James, 
with whom he abode fifteen days. Acts ix. 26, 27 : Gal. i. 
18, 19. Here Paul boldly proclaimed the truth of Christ in 
a manner which so incensed the Greeks, that they went 
about to kill him; upon which the apostles sent him down 
to Csesarea, from whence he went to his native city, Tarsus. 
From thence he went through Cilicia and Syria, preaching 
the gospel, and returned to Tarsus, A. D. 42, the seventh year 
of his own conversion. Soon after this. Barnabas, oppressed 
with the rapid success of the work at Antioch, came to seek 
him, when Paul accompanied him to that city; from whence 



THE CHRISTIAN CHURCH. 365 

he was sent with Barnabas, by the Holy Ghost, on a tonr of 
evangelization, which has been already narrated, and from 
which they again came to Antioch. Afterward he went to 
the council at Jerusalem ; from which he again returned to 
Antioch, where he had the altercation with Peter, A. D. 50. 

Paul and Barnabas now projected a new missionary tour • 
but the latter was anxious to take Mark with them, who was 
his sister's son. Col. iv. 10. To this Paul objected, as 
this young man had on their former journey forsaken them 
at Perga. Their difference of opinion on this point was so 
strong, that they separated ; Barnabas taking Mark and sailing 
unto Cyprus, whilst Paul, in company with Silas, went through 
Syria and Cilicia. 

We have a tolerably full account of the future labors of 
Paul in the Acts of the Apostles, and, in fact, the only one 
which can be relied on. It will not therefore be necessary 
to do more here than to give a rapid outline of these labors, 
with the best chronological, arrangement of the time which 
they severally occupied. 

This journey of Paul and Silas was begun in the year A. 
D. 50, seventeen years after the day of Pentecost. They 
proceeded to Derbe and Lystra. Here Paul found Timothy, 
who had been converted under his ministry at his previous 
visit to this place ; and whom they took with them, after he 
had been circumcised, and ordained to the ministry by the 
laying on of hands, both by Paul himself and of the pres- 
bytery. 1 Tim. iv. 14 : 2 Tim. i. 6. 

During the next year (A. D. 51) Paul, with Silas and Tim- 
othy, pursued their ministerial career throughout Phrygia, 
Galatia, and Mysia, to Troas, (Acts xvi. 5—11,) where they 
appear to have been joined by Luke; for from this point he 
speaks of himself as making one of the company. From 
Troas they went over to Macedonia, where they founded a 
church at Philippi, and where Luke remained until Paul re- 
turned thither seven years afterward. Compare Acts xvi. 
17; xx. 5, 6. Here Paul and Silas were scourged and im- 
prisoned, but afterward miraculously released, and the jailer 
and his family converted. Subsequently, they pursued their 
course of labor through Amphipolis and Apollonia, to Thessa- 
lonica, where they were very successful. In the following 
year, (A. D. 52,) having been driven from Thessalonica by a 



386 ELEMENTS OF DIVINITY. 

tumult, they proceeded to Berea : thence Paul went to 
Athens; but, having heard of some disorders in the Thessa- 
lonian church, Silas and Timothy were sent to correct them. 
1 Thess. iii. 1-6. Paul having preached with success at 
Athens, passed on to Corinth, (Acts xvii. 16-34; xviii. J,) 
where Silas and Timothy joined him, and from whence he 
wrote his first Epistle to the Thessalonians in the names of 
these three ministers. 1 Thess. i. 1. At Corinth Paul met 
with Aquila and Priscilla, and was very prosperous in his 
ministry during a period of one year and a half. At length 
the Jews who rejected the gospel, driven to madness by this 
suscess, arrested Paul, and brought him before Gallio, who 
was at that time deputy of Achaia : (he was brother to 
Seneca, the great Roman philosopher:) but the deputy re- 
fused to hear the case, and drove them from his court. 

In the beginning of the next year, (A. D. 54,) Paul, accom- 
panied by Aquila and Priscilla, went to Ephesus, and thence, 
through Ccesarea and Antioch, to Jerusalem, where he kept 
the Passover. Acts xviii. 18-22. After this, he again visited 
Antioch, and thence proceeded through Galatia and Phrygia, 
guiding and strengthening the rising churches in every place. 
He then went to Ephesus, where he found a devout company 
who had been baptized into John's baptism. These he more 
fully instructed, and they received, through his ministrations, 
the gift of the Holy Ghost. Paul stayed at Ephesus and its 
vicinity three years ; so that the gospel was proclaimed in Asia 
Minor with great diligence and happy results. 

At length the effect of the gospel on the Ephesian idolatry 
was such, that Demetrius raised a tumult, which obliged Paul 
to leave the city, A. D. 58. Acts xix. 24-41; xx. 1. He 
then went to Troas, (2 Cor. ii. 12,) and from thence to Mace- 
donia, (verse 13,) it being his intention by this route to reach 
Corinth. 1 Cor. xvi. 6, 7. With this purpose he sailed to 
Greece, where he spent three months, and thence to Philippi, 
where he seems to have found Luke. Acts xx. 1-6. Timothy 
also joined the company at Philippi, and is therefore united 
with the apostle in the address of the second Epistle to the 
Corinthians, which was written from that place. Soon after 
this the Epistle to the Romans was written. 

Paul left Philippi in the beginning of April, A. D. 58, and 
passed by Troas on to Jerusalem. Acts xx. 3-13. In this 



THE CHRISTIAN CHURCH. 367 

journey he went through Assos, Mitylene, and Miletus. 
Verses 18-15. At the latter place he sent to Ephesus, re- 
questing the elders of that church to meet him ; when he 
took an affecting leave of them. Verses 16-38. He then 
went on to Tyre, Ptolemais, and Ceesarea, where he was 
strongly dissuaded from going to Jerusalem. Acts xxi. 1— 
12. But he persevered in his purpose, and reached the 
Jewish capital; where he was kindly received by James and 
the elders, who greatly rejoiced to hear of the mighty progress 
of the gospel among the Gentiles. Verses 18-20. 

James and these elders, however, on this occasion, informed 
Paul that there was a great misapprehension in Jerusalem 
with respect to his conduct, as it had been industriously cir- 
culated that he had labored to persuade the converted He- 
brews to neglect the Mosaic law ; at the same time assuring 
him that they were perfectly agreed as to the exemption of 
the Gentile believers from its claims. They therefore advised 
him to unite himself with four men who had a vow, and thus 
publicly show his respect for Mosaic ordinances. The apostle, 
true to his principles, of being all things to all men that he 
might win some, as far as he could with a good conscience, 
complied. But it seems that this compliance occasioned him 
and the church almost infinite trouble ; for, being in the 
temple, completing his purification, he was recognized by 
some who had just before seen him in the city in company 
with an Ephesian Greek, whom they supposed him to have 
brought into the sacred place. They immediately charged 
him with conspiring against the law, and polluting the temple; 
on which a tumult was raised, when Paul was seized and hur- 
ried from the temple, and would probably have been killed, 
had not the chief captain been apprised of the uproar, and 
come with a band of soldiers and rescued him from their vio- 
lence. 

At his earnest request the captain allowed Paul to speak 
to the people ; so he stood on the stairs, recounted to them 
his early conduct, his violent persecution of the Christian 
cause, his conversion, his call to the apostleship, and his mis- 
sion to the Gentiles. The Jewish multitude heard him thus 
far ) but when he named the Gentiles, they drowned his 
voice in their execrations : on which the chief captain took 
him into the castle, and ordered him to be examined by 



di)5 ELEMENTS OF DIVINITY. 

scourging. But while the soldiers were preparing him for 
this punishment, Paul informed them that he was a Roman 
citizen; on which the captain was alarmed, and desisted from 
his purpose, reserving his prisoner for future examination. 

On the following day the chief captain took off Paul's 
chains, summoned the Sanhedrim to meet, and placed him 
before them. He immediately began his defence by asserting 
that he had lived "in all good conscience before God to that 
day ;" when the high -priest commanded those who stood by 
to smite him on the mouth, for which harsh and unjust con- 
duct he was sharply rebuked by the noble-minded prisoner. 
Paul, however, perceiving that one part of the council were 
Pharisees, and another Sadducees, insisted that he w r as a 
Pharisee, and the son of a Pharisee, and that he was called in 
question " of the hope and resurrection of the dead." This 
produced a violent division among his judges, the Pharisees 
earnestly contending on his behalf, and the Sadducees violently 
clamoring for his condemnation. The chief captain, wearied 
with this altercation, removed Paul from the bar, and placed 
him in safe custody in the castle. 

The further course of this prosecution is minutely detailed 
in the Acts of the Apostles — how the Jews conspired to kill 
Paul, which fact was made known to the captain, who sent 
the prisoner, in consequence, to Caesarea to be tried by the 
governor Felix, commanding his accusers to go down there 
also, and refer their accusation against him. Ananias the 
high-priest, with some other members of the Sanhedrim, and 
Tertullus their orator, accordingly proceeded to Caesarea, and 
preferred their charges ; to which Paul replied in a masterly 
address, and on which Felix deferred his judgment until he 
had obtained further information from Lysias, the chief cap- 
tain at Jerusalem. This, however, was but the ostensible 
reason \ for the corrupt governor expected that Paul would 
have offered him money to obtain his liberty; and, this not 
being done, he kept him two years in confinement, and then 
left him bound to the care of his successor, Porcius Festus. 

The new governor, having reheard the case between Paul 
and his accusers, asked the apostle whether he would go up 
to Jerusalem to take his trial there; upon which Paul ap- 
pealed to Caesar. He afterward stated his case with great 
effect before King Agrippa; but, having appealed to the im- 



THE CHRISTIAN CHURCH. 369 

perial court, he was sent thither. His voyage, shipwreck, 
and arrival at Rome are well known ; in the imperial city he 
dwelt for two years in his own hired house, and preached the 
gospel to all that came unto him. 

In the latter part of this imprisonment, A. D. 62, he wrote 
four Epistles. The first was to the Philippians, from which we 
learn that Timothy also was at this time at Rome. In this 
letter he intimates that the gospel had been received by some 
members of the imperial household. The second, to the 
Ephesians, which was evidently intended not for that Church 
only, but perhaps for all those in Asia Minor. Then, one to 
the Colossians ; and, lastly, that to Philemon. It is probable 
that about this time Luke finished writing the Acts of the 
Apostles, as he carries his historical narrative no farther. 

We have no certain information of the labors and suffer- 
ings of the apostle after this period. It seems highly pro- 
bable, from many circumstances, that he preached the gospel 
in Spain, and perhaps also in Britain. Some writers have 
given a hypothetical narrative of his travels and labors, from 
the intimations of his purposes and desires which are found 
in his Epistles ; but this is very fallacious evidence. We 
know of several such purposes formed in the early part of his 
career, which he could not carry out; and it seems natural to 
infer, that in this season of trial and persecution he would be 
subjected to more frequent disappointments. It seems, how- 
ever, generally agreed that he suffered martyrdom at Rome 
about the year A. D. 66. 

It will now be necessary to give a brief sketch of the labors 
of the other apostles, as far as they are known, before we 
proceed to consider the Church as a whole at the close of the 
apostolic period. But here our information is extremely 
limited and unsatisfactory. 

Of Peter it is said, that, after the council of Jerusalem, 
he went down to Antioch. Eusebius copies the following 
from Origen : " Peter is supposed to have preached to the 
Jews of the dispersion in Pontus, Galatia, Bithynia, Cappa- 
docia, and Asia; and at length, coming to Rome, was cruci- 
fied with his head downwards ; himself having desired that 
it might be in that manner. " Many learned men, however, 
and amongst them Scaliger, Salmasius, and Spanheim, deny 
that Peter was ever at Rome; nor, as observed in a pre- 
16* 



370 ELEMENTS OF DIVINITY. 

ceding lecture, is it likely, as lie was a married man, living 
with, his wife and mother-in-law at Capernaum on the Lake 
of G-enncs&reth. It must not, however, be supposed that 
this at all affects the question at issue between Protestants 
and Papists, as to their alleged tale of Peter's having been 
bishop of Home during twenty-five years. For whether 
Peter ever went to the imperial city or not, it is certain t-b'at 
he could not have been bishop there during this period : in 
faet, the allegation is altogether fabulous and legendary. 

Andrew was Peter's brother : he was at first a disciple of 
John the ."Baptist, and was with him when he bore that re- 
markable testimony to the Messiahship of Christ at his bap- 
tism. Upon hearing this, Andrew and another disciple, pro- 
bably John, followed Jesus ) on which account he is frequently 
termed "the first disciple." But this is not strictly correct; 
for at this time he was not called to the apostieship. lie 
was, indeed, as far as our information goes, the first of the 
apostles who became acquainted with Jesus ; but after stay- 
ing a while with him, he went and told his brother &knon, 
and bro tight him to Christ. But they did not remain long 
with him on that occasion ; for they returned to their employ- 
ment of fishing, until about a year afterward, when Christ, 
passing through Galilee, found them thus engaged on the Sea 
of Tiberias ; and, having proved his Divinity by the miracu- 
lous draught of fishes, called Andrew and Simon to follow 
him and become fishers of men. 

After our Lord's ascension, we have little specific informa- 
tion respecting this apostle. As far as reliance can be placed 
on that which has been gleaned from ancient authors, it 
would seem that he preached with much success in Thrace, 
Macedonia, Thessaly, Epirus, and, lastly, in Achaia, where 
he suffered martyrdom on the cross under iEgeas, the pro- 
consul of that province. 

James, commonly called the Great, as being the elder of 
the two apostles of this name, was the son of Zebedee, who 
appears to have been a person of some substance, having 
ships, (or large fishing-boats,) and servants engaged in the 
fishing trade on the sea of Galilee. As Jesus passed by, and 
saw James and his brother in one of their father's vessels 
attending to his business, he called them to follow him; a 
call with wliicli tliey instantly complied, 



THE CHRISTIAN CHURCH. 3<1 

James was one of the favored three of Christ's apostlea 
who were called into more than ordinary intimacy with their 
Master. He witnessed the raising of the daughter of -Jairus, 
and his Lord's glorious transfiguration, with his brother John; 
he was particularly associated with Christ, and the two bro- 
thers were called by him Boanerges, "sons of thunder." 

Many tales are told of this apostle's labors ; but all that is 
certainly known of him is, that he ministered successfully in 
Jerusalem, and was put to death by Herod Agrippa, A. D. 44. 

John was the brother of James, and was, with him and 
Peter, admitted to the most intimate intercourse with his 
Divine Master. Indeed, John seems to have secured the 
largest share in the affection of Christ, and was consequently 
called "the disciple whom Jesus loved." To him Jesus 
committed the care of his own mother when he hung upon 
the cross. 

John is said to have been eminently successful in preaching 
the gospel in Asia Minor. The churches of Smyrna, Perga- 
mos, Thyatira, Sardis, Philadelphia, Laodicca, and others, 
are said to have been founded by him ; although in the latter 
part of his life he resided principally at Ephesus. He is 
supposed to have incurred the displeasure of the Emperor 
Domitian, and to have been cast by his order into a caldron of 
boiling or burning oil ; but, coming out unhurt, was afterward 
banished to the isle of Patmos. For the first part of this legend 
there seems to be no sufficient authority; but his banishment 
to Patmos may be believed ; for the apostle himself all but 
asserts it : "I John was in the isle that is called Patmos, for 
the word of God, and for the testimony of Jesus Christ." 
Rev. i. 9. The latter part of his life he spent in Ephesus. 
It is generally believed that he left Patmos on the accession 
of Nerva, A. D. 96, and that he died about four years after- 
ward. 

Philip was a native of Bethsaida in Galilee. After the 
day of Pentecost this apostle is said to have labored in Upper 
Asia, where, by the constancy of his preaching, and the effi- 
cacy of his miracles, he gained numerous converts, whom he 
baptized into the Christian faith, healing at the same time 
their bodily distempers, and ministering, through the word 
of life, salvation to their souls. Having continued this course 
of usefulness for a long period, he, in the latter part of his 



372 ELEMENTS 05 1 DIVINITY. 

life, came to Hieropolis, a rich and populous city of Phrygia, 
where his successful ministrations so incensed the idolatrous 
governors of the city, that they began a furious persecution 
of the Christians, in which the aged apostle was first scourged 
and afterwards put to death. 

Bartholomew is supposed to have been the same with 
Nathanael. In confirmation of this, it will be observed that, 
as John never mentions Bartholomew in his list of apostles, 
so the other evangelists never give the name of Nathanael. 
And as in John, Philip and Nathanael are put together, so 
in the other Gospels Philip and Bartholomew are always 
united. But the most conclusive evidence that these" two 
names belonged to the same individual is found in the fact 
that Nathanael is numbered with the disciples to whom Christ 
appeared after his resurrection at the sea of Tiberias; for 
these were evidently apostles, and if so, Nathanael must be 
the same as Bartholomew. 

We have but little information respecting the labors of 
this apostle ; but all ancient traditions place the scene of his 
ministry in the east, principally in Persia and Armenia, where, 
it is said, he was very successful. He is supposed to have 
extended his ministrations even to India, and at last to have 
suffered martyrdom in Albanople, a city of Armenia. 

Matthew, although, when called to the apostleship, a 
Roman tax-gatherer, was, nevertheless, of pure Hebrew de- 
scent, and was born at Nazareth, where Christ was brought 
up. His position in life, and means of obtaining wealth, 
were far beyond that of the humble classes in Judea. He is 
supposed to have preached in Ethiopia and Parthia; but 
nothing is known with certainty respecting him after the 
day of Pentecost. The manner of his death is unknown. 

Thomas the apostle was certainly a Jew, and is supposed 
to have been a Galilean. His devotedness to Christ was 
of the highest order. When his Master proposed to return 
to Judea at the time when Lazarus died, Thomas, instead of 
dissuading him, promptly said, " Let us go, that we may die 
with him f regarding the death of Christ as certain from the 
violent hatred of the Jews, and feeling quite willing even in 
those circumstances to share his fate. His obstinate incre- 
dulity in respect of Christ's resurrection casts important light 
on the natural temper of his mind. 



THE CHRISTIAN CHURCH. 373 

After the day of Pentecost, Thomas seems to have devoted 
himself to the evangelization of India. Nor does this rest 
on any vague and legendary tradition. Not only do the 
earliest ecclesiastical writers, such as Jerome, Chrysostom, 
Athanasius, and Eusebius, relate the fact ; but Cosmos, one 
of the first explorers of the East, declares that in A. D. 
522, the pepper-coast of Malabar and the isles of the ocean, 
Loceolora and Ceylon, were peopled with a multitude of Chris- 
tians. When, indeed, the Portuguese began their coloniza- 
tion in India, they found there nearly two hundred thousand 
Christians, who uniformly called themselves " the Christians 
of St. Thomas," and yearly commemorated his martyrdom 
by visiting his tomb. This apostle is said to have been 
stoned by the Brahroans ; after which, one of them perceiv- 
ing some signs of life in the body, thrust it through with a 
dart. 

The life of James, the son of Alpheus, usually called James 
the Less, presents to us several difficulties. He is generally 
stated to have been the son of Mary, who, it is said, was 
the sister of the mother of our Lord. But then the diffi- 
culty of having two sisters called Mary has led to the notion 
that they were cousins, called " sisters" by the latitude in 
which this term of relationship was employed by the He- 
brews. But that the sons of cousins should be called 
brethren, is rather too much even for this latitude : cer- 
tainly the manner in which this relationship to Jesus is spoken 
of, is such as to render highly improbable every assumption 
of this kind. For when the Jews asked concerning Christ, 
"Is not this the carpenter's son? Is not his mother called 
Mary ? and his brethren, James, and Joses, and Simon, and 
Judas ? And his sisters, are they not all with us ? Whence 
then hath this man all these things ?" Matt. xiii. 55, 56, — 
these questions clearly presuppose that these persons were 
not merely sons of a cousin to Christ's mother, which would 
allow for a vast difference between the condition of the re- 
spective families, but really brothers, and therefore identical in 
privilege and position. Besides, if we assume this, we must 
likewise suppose that Alpheus was also called Cleophas, and 
that his wife was called Salome as well as Mary; while, if, on 
the other hand, we suppose Joseph, the husband of Mary the 
mother of Christ, to be also called Alpheus, then the whole 



374 ELEMENTS OF SaYIXITY. 

difficulty is solved. And that this is prbbsble, will be seen 
in the fact that James is not only called u the brother of our 
Lord," but that Mary the mother of Jesus seems to be desig- 
nated as the mother of James. (Compare Matt, xxvii. 5o : 
Mark xv. 40 : John xix. 25.) And I believe the maternal 
relation is never spoken of so loosely as to make a woman the 
molher of her cousin's son. If, therefore, on this assumption, 
we suppose James to be son of Joseph and Mary, and younger 
than our Lord, the whole case is plain. There is, however, 
another solution, which I regard as still more likely; namely., 
that James was the son of our Lord's mother by Alpheus, a 
future husband. This opinion acquires great probability from 
the omission of the name of Joseph in the inquiry of the 
Jews referred to above : they speak of Mary as the common 
mother of the persons mentioned, but make no reference 
whatever to their father. At all events, I have no doubt 
that James was born of the same mother as the Redaomer • 
indeed, Josephus, who is always particularly exact in respect 
of genealogy, says, distinctly, that " he was the brother of 
Jesus who was called Christ."* Nor do I think any other 
opinion would have been formed on the subject, had not learned 
men been scared away from the truth by the ridiculous dog- 
ma of the perpetual virginity of Mary. 

James appears to have remained at Jerusalem, where he 
attained an eminent reputation, and was surnamed the Just. 
It was this apostle who, by his pertinent quotation of the 
prophecy of Amos, decided the council of Jerusalem in favor 
of the exemption of Christian believers from the Mosaic cere- 
monial code. 

He was stoned by the Pharisees; and his death was re- 
garded as a great injustice, and one of the causes of the fear- 
ful calamities which soon overwhelmed the Hebrew state. 

Simon the apostle is almost unknown in the history of 
the Church. Some have supposed him to be the same with 
our Lord's brother of that name ; but for this there is no 
authority. He is sometimes called Simon the Canaanite; but 
it is probable that the term whence this is derived comes 
from the Hebrew feana, which signifies, " to be zealous :" he 
is accordingly called Zelotes. It is generally supposed that 

* Antiq. Jud., book sx., cap. ix., sec. i. 



THE CHRISTIAN CHURCH. 375 

he chiefly labored in Egypt, and other parts of the north of 
Africa. The place and manner of his death are unknown. 

Jude, or Judas, called also Thaddeus, and Lebbosus, is be- 
lieved to have been brother of James the Less and of the 
Lord himself. He is supposed to have been married, and 
mention is even made of his grandsons. The scenes of his 
ministerial labors were Judea and Samaria at first, and after- 
ward Syria and Mesopotamia. The manner of his death is 
not known. 

No candid person can carefully read the pages of Holy 
Scripture, and then with equal care and diligence collect all 
that is known of the labors and successes of the apostles and 
of their immediate successors, and have any doubt in his 
mind as to the true foundation and legitimate apostolicity of 
a Christian Church. If the apostolic character of a Church 
is to depend on an uninterrupted historical succession dis- 
tinctly traceable in all its steps, then we do not hesitate to 
affirm that Christianity affords the worst possible grounds 
for the warrant of any such confidence. It were easier for a 
Mussulman to carry up an external line of connection to his 
prophet than for any Christian Church on earth to establish 
a line of historical succession from the apostles. A man 
must be a perfect volunteer in faith to attempt it. He must, 
in fact, either grossly deceive himself, or deliberately endeavor 
to delude others. 

If, however, the character of a Church is to be determined 
by its faith and spirit and conduct ; if a hearty reception of 
scriptural truth, a clear experience of apostolic spirituality 
and privilege, a faithful maintenance of gospel ministry and 
ordinances, and a corresponding enforcement of moral purity 
— if these constitute any community a Christian Church, then 
we have the most abundant criteria for our guidance, the most 
ample means for the accomplishment of our purpose. 

We have traced the history and progress of apostolic labor 
to the time of Paul's death, supposed to have taken place A. 
D. 65 or 66 at latest, comprising a period of thirty-six years 
from the day of Pentecost; and if we consider that, after the 
first few years, our information is almost entirely confined to 
the labors of one man, it is scarcely possible to conceive of 
more glorious results than flowed to the world from the min- 
istrations of tho twelve apostles of our Lord. From India to 



376 ELEMENTS OF DIVINITY. 

Britain, these heralds of the cross had successfully proclaimed 
salvation to mankind through faith in Jesus, and everywhere 
sinners were converted to God. 

While, however, we admire the signal triumphs which fol- 
lowed the preaching of Christ by the apostles and their co- 
adjutors, it is necessary to caution you against the prevalent 
error, that the churches thus founded were eminently pure in 
doctrine and practice, and free from all those errors, evils, 
and disorders which corrupt and disfigure the Christianity of 
subsequent times. This opinion has been entertained so 
strongly by many persons, that to identify any doctrine or 
usage with a portion of the first three hundred years of the 
Christian era, has been regarded as sufficient to establish its 
orthodoxy. A brief examination will be sufficient to dispel 
this illusion. 

If, for instance, we look at Corinth ; the Church in this 
city was founded by an apostolic ministry, and was favored 
with repeated visits from inspired ministers. Yet, when we 
read the account which is given us of their discipline by the 
pen of inspiration, we find here that, among many other cases 
to which objection is made, an incestuous person was recog- 
nized as a member of the Church, and that the Lord's Supper 
was administered in a manner that contributed to gluttony 
and drunkenness ! At Ephesus the elders are told, that of 
their " ownselves shall men arise, speaking perverse things, 
to draw away disciples after them." Acts xx. 30. And, when 
writing to the Romans, the same apostle says, " Now I be- 
seech you, brethren, mark them which cause divisions and 
offences contrary to the doctrine which ye have learned ; and 
avoid them." Horn. xvi. 17. To the Galatians also he had 
occasion to say, " I marvel that ye are so soon removed from 
him that called you into the grace of Christ unto another 
gospel; which is not another; but there be some that trouble 
you, and would pervert the gospel of Christ." Gal. i. 6, 7. 
St. Paul also informs Timothy, that some, having swerved 
from the faith, had " turned aside unto vain jangling; de- 
siring to be teachers of the law ; understanding neither what 
they say, nor whereof they affirm." Hence he exhorts the 
young evangelist : "0 Timothy, keep that which is committed 
to thy trust, avoiding profane and vain babblings, and opposi- 
tions of science falsely so called : which some professing have 



THE CHRISTIAN CIIUTICII. 377 

erred concerning the faith," 1 Ji.it. i. 6, 7; yi. 20, 21. A 
similar admonition is jjiven to Titus : " A bishop niust be 
blameless; holding "iast the faithful word as he h&th been 
taught, that he may be able by sound doctrine both to exhort 
and to convince the gainsayers. For there are many unruly 
and vain talkers and deceivers, specially they of the okcuin- 
cision : whose mouths must be stopped, who subvert whole 
houses, teachiag things which they ought not, for filthy lucre's 
sake." Titus i. 7, 9-11. 

The Apostle Peter expressed similar sentiments: " There 
shall," he says, " be false teachers among you, who privily 
shall bring in damnable heresies, even denying the Lord that 
bought them, and bring upon themselves swift destruction. 
And many shall follow their pernicious ways ; by reason of 
whom the way of truth shall be evil spoken of. And through 
covetousness shall they with feigned words make merchandise 
of you." 2 Peter ii. 1-3. And the Apostle John says, "As 
ye have heard that antichrist shall come, even now are there 
many antichrists. These things have I written unto you con- 
cerning them that seduce you." 1 John ii. 18, 26. 

And if we extend our range of inquiry to the latter period 
of the life of the Apostle John, we shall find that we have no 
more satisfactory account of the state of religion even in 
those churches which had been most favored with apostolic 
ministry and oversight. From the observation and judgment 
of Him who cannot err, we learn that, although the Church 
of Ephesus had " tried them which say they are apostles, and 
are not, and had found them liars," it had, nevertheless, lost 
its " first love." And this departure from the spiritual power 
of religion is described as such a fearful sin, that they are 
shown how their existence as a church depends on their in- 
stant repentance. Rev. ii. 2, 4, 5. 

No complaint is made against the Church of Smyrna ) it is 
greatly comforted and encouraged ) but even this is done in a 
way which shows the danger to which the truth amongst them 
had been exposed: " I know the blasphemy of them which 
say they are Jews, and are not, but are the synagogue of 
Satan." Verse 9. 

The Church of Pergamos, although existing where Satan 
had his seat, had held fast the name of Christ, and had not 
denied His faith. But it nevertheless had those amons: them 



378 ELEMENTS OF DIVINITY. 

which held the doctrine of Balaam ; and also them that held 
the doctrine of the Nicolaitanes, which were hateful to Christ. 
Verses 12-15. 

Thyatira is severely censured for allowing one " calling 
herself a prophetess to teach and seduce" the people into for- 
nication; an evil which is spoken of as pertaining to '-'the 
depths of Satan." Yerses 20, 24. 

The Church of Sardis is said to have a name to live, but to 
be dead; and instant repentance is enjoined. Eev. iii. 1, 3. 

The Church of Philadelphia is generally commended ; but 
in that city also were some of the synagogue of Satan, who 
falsely professed to be Jews. Verses 7-9. 

The Christians of Laodicea are condemned as lukewarm, 
and urged to repent, being described as " wretched, and mis- 
erable, and poor, and blind, and naked." Verses 15-17. 

So that of these seven primitive churches, three, Ephesus, 
Sardis, and Laodicea, are shown to have lost in a great measure 
the saving power of religion ; two, Pergamos and Thyatira, 
are declared to have anion 2; them those who hold mis- 
chievous errors; and the two others, Smyrna and Phila- 
delphia, are exposed to the influence of persons who make a 
lying profession, and are guilty of blasphemy. It follows, 
therefore, that, even guided by the explicit teaching of Scrip- 
ture, we have no warrant for ascribing immaculate purity to 
apostolic churches. 

Nor even in this period of the Church was it free from 
those evils which have been its bane and curse in latter times; 
such as dissension and division through the self-will, pride, 
and omciousness of unstable disciples. Paul had to complain 
of some who were thus puffed up, at an early period of his 
ministry. 1 Cor. iv. 19. But still more affecting is the lan- 
guage of " Paul the aged," while standing " ready to be offered 
up:" " This thou knowest, that all they which are in Asia 
be turned away from me; of whom are Phygellus and Her- 
mogenes." 2 Tim. i. 15. Nor was the apostle of the Gentiles 
the only one who had to lament over such conduct. John 
the beloved disciple, after sixty years of devoted labor in the 
service of Christ, had to say, " But Diotrephes, who loveth to 
have the preeminence among them, receiveth us not. Where- 
fore, if I come, I will remember his deeds which he doeth, 
prating against us with malicious words : and not content 



the christian cnus.cn. 879 

therewith, neUhcr cloth he himself receive the brethren, and 
forbiddeth them that wouid, and casting them out of the 
church. " 3 John 9/10. 

It is something for us to know, that the evils which some 
men now propose to cure by improved modes of organisation; 
wore not prevented by that organization which the apostles 
introduced 3 nor did they resort to this means of removing 
the evil, but looked to another source. " I will come to you 
shortly, if the Lord will," said Paul, "and will know, not the 
speech of them which are puffed up, but the power. For the 
kingdom of God is not in word, but in power/' 1 Cor. iv. 
19, 20. As if he had said, The duties devolving on every 
administration in the kingdom of God are sustained by a 
sufficient measure of power and unction from the Holy 
Spirit, which commends itself to the enlightened and spirit- 
ually-minded in every Christian community. And in the 
confidence that this would be appreciated by the Corinthians, 
the apostle proposed thus to humble the vain boasting of 
which he complained. 

Having thus given the information afforded by Holy Scrip- 
ture respecting the state of religion in the Christian Church 
at the close of the apostolic period, we will add tho substance 
of what can be obtained from history to the close of the first 
century. 

The death of the Apostle James, our Lord's brother, was 
soon followed by the destruction of Jerusalem. Our limits 
will not allow even an outline of this fearful judgment, in 
which it was supposed one million of Hebrews perished by 
intestine discord, famine, and war. But it must be observed, 
that the Christians who had crowded toward the capital, 
warned by the prophetic language of the Saviour, took ad- 
vantage of a most unaccountable movement of the Roman 
general, (who, after investing Jerusalem, drew off his army 
for a short period,) to fly from the city to Pella, where they 
found a temporary asylum, and were preserved. 

The ruin of the Hebrew polity and capital had an import- 
ant effect on the Christian cause. Whilst the temple re- 
mained, and the appointed Mosaic ordinances were admin- 
istered, Judaism stood on peculiar vantage-ground. But 
when all this had been swept away in the ruin which en- 
gulfed the Hebrew state, then Christianity came forth 



380 ELEMENTS OF DIVINITY. 

without a rival as the divinely appointed way of salvation. 
But although the Christians, as a body, left Jerusalem prior 
to its destruction, a Jewish-Christian church was soon formed 
amid the ruins of the destroyed capital ; at the head of which 
Eusebius says was placed Simon, the brother of our Lord. 

It was just after the commencement of the Jewish war 
that the Emperor Nero, whom the Apostle Paul designated 
"the lion/' commenced the first general persecution of the 
Christians. He was supposed to have wantonly originated 
a fire for his amusement, which destroyed a great part of 
the imperial city; and afterward, anxious at once to exoner- 
ate himself, and turn attention to another party as the cause 
of the mischief, he accused the Christians of having caused 
the conflagration, and put great numbers of them to death 
with horrid tortures as an alleged punishment for the crime. 
To us it may appear not only strange, but improbable, that 
persons whose lives were so pure and blameless should have 
aiforded any plausible pretext for such a foul suspicion. 
It must, however, be considered that although this simple- 
minded purity might have protected the Christians while 
they remained a feeble and scattered community, it might, 
when they became numerous throughout the Roman empire, 
have produced results which induced fiery persecution. To 
show this, we have only to consider : 1. That the religion of 
Rome was intimately associated with the state. It was, in 
fact, no very difficult task to extend the range of this reli- 
gion by the multiplication of foreign divinities ; but it was a 
totally different thing to oppose to all this mass of priest- 
craft, idolatry, superstition, and impurity, a system of faith 
and morals as simple and pure as those of Christianity. 2. 
The Christian faith had no sacrifices, oracles, statues, or, at 
this time, even temples; it was, therefore, in the judgment 
of Romans, generally obnoxious to the charge of atheism, 
and its professors were in consequence treated as pests of 
society, as if enemies alike to God and man. 3. Paganism, 
by its numerous statues, temples, and shrines, was largely 
promotive of trade, and supplied employment to a vast mul- 
titude of people. Christianity, discountenancing all this 
pompous parade, was thought to be opposed to the general 
interests of the community. 4. The retirement and privacy 
which Christianity sought, exposed it to numerous vile slau- 



THE CHRISTIAN CHURCH. 381 

ders and calumnies. It was, indeed, not very indirectly as- 
serted in many qimrters, fch&t the repealed evils which had 
recently affliet-ed the nation arose out of the toleration of a 
sect so opposed to the interests of the empire as Christianity. 
In these circumstances the wicked artifice of Nero was likely 
to succeed ; and with this view he inflicted unheard-of tor- 
tures on the unoffending disciples of Christ. Many were 
impaled, some thrown to be torn in pieces by wild beasts ; 
others, wrapped in garments dipped in pitch, were set on 
fire, and burned to illuminate the city. Multitudes of the 
faithful, and some very eminent men, perished in this per- 
secution. Nero died A. D. 68, when this murderous aggres- 
sion on the cause of Christ ceased. 

After the death of this monster, the Christians appear to 
have been freed from further direct molestation for about 
seventeen years ; when a second persecution was commanded 
by the Emperor Domitian. This appears to have been equally 
violent with the preceding; for a cousin of the emperor was 
put to death for this cause, and his wife, also a relation of the 
emperor, was sent into banishment. On the death of this 
cruel tyrant in A. D. 96, this furious aggression on the cause 
of Christ terminated, and again the Church raised her head. 

We are now brought to the close of the first century of the 
Christian era. It will be necessary, therefore, to add here, 
that the errors of which we read in the writings of the apos- 
tles, and at which we have already glanced, had, even at this 
early period, led to the establishment of various heresies. 
The principal of these we will now mention in order. 

Simon Magus can scarcely be termed a heretic, but rather 
antichrist, inasmuch as he abjured Christ, and denied that 
the law and the prophets came from God. He asserted that 
he himself was the Messiah ; that he appeared in the reign 
of Tiberius Caesar, and had been crucified. He denied the 
resurrection of the body, and allowed promiscuous inter- 
course between the sexes as a part of Christian liberty; with 
other tenets equally absurd and blasphemous. 

Menander, a Samaritan, was a disciple of Simon Magus, and 
promulgated all the errors taught by his master ; adding to 
them, that the world was not made by God, but by angels, 
and that ho was the virtue of God, sent for the salvation of 



382 ELEMENTS OF DIVINITY. 

Hies. The sect which, followed Menander did immense mis- 
chief in the second century. 

Nicolaus, probably the deacon, had his name associated 
with errors which are condemned in the Scriptures. It is 
said that he allowed a community of wives ; and taught other 
equally impure doctrines. 

The Nazarenes arose after the death of Simeon, in the 
Hebrew church of Christians at Jerusalem, in opposition to 
the Ebionites. The former appear to have insisted on the 
full observance of the Mosaic law by all Hebrew converts ) 
while the Ebionites denied the Divinity of Christ, and taught 
that Jesus was a mere man, on whom a Divine Spirit de- 
scended at his baptism; and insisted, in opposition to the 
finding of the council at Jerusalem, that the Mosaic law 
was binding on all converts, Jews or Gentiles. 

Hymenasus and Philetus taught that there would be no 
resurrection of the body. They had some followers in the 
Corinthian church. 

To these may be added Cerinthus, whose tenets have been 
already mentioned. 

We have numerous pieces, professing to have been written 
by apostles and Christian fathers of this age, besides those 
found in the New Testament; but the only one of these 
which has been received as genuine is the first epistle of 
Clemens Ilomanus to the Corinthians. 

During this century the pagan religion of Rome was con- 
tinued, with all its pomp, superstition, and power. The 
only alteration recorded is, that, toward the close of it, the 
oracles ceased to give forth their responses as heretofore. 

The second century is a most important period of the his- 
tory of the Church. After the close of the sacred canon, 
the first century produced no Christian records. We have, 
therefore, slender means of obtaining information respecting 
the state and progress of the Church. Now this want is 
supplied. The second century produced a Christian litera- 
ture which affords information respecting the .circum- 
stances, progress, and condition of the Christian Church at 
this period. We will mention the principal of the Christian 
writers. 



THE CHRISTIAN CHURCH. 883 

Ignatius is said to have conversed with the apostles, and 
is called Bishop of Antioch. Of his episcopate we know 
very little : he appears to have been over-earnest in insisting 
on the prerogatives of the clergy, especially the bishops. 
Numerous epistles are ascribed to him, of which seven are 
received as genuine. 

Polycarp was Bishop of Smyrna, and is supposed to have 
held that position, and to have been the " angel" of that 
church to whom the commendation was addressed by Christ 
through the Apostle John, lie v. ii. 8—11. His epistle to 
the Philippians yet remains. 

Papias, Bishop of Hierapolis in Phrygia, is principally 
celebrated for having collected various traditions of the 
apostles \ but it is believed that many were .invented, and 
ascribed to him in the dark ages. He was a decided millen- 
arian, and taught, according to Eusebius, that after the 
resurrection there will " be a bodily reign of Christ on earth 
for a thousand years." He was a good man, but of weak 
intellect. 

Justin, surnamed the Martyr, was a native of Palestine, 
and a Platonic philosopher, afterward converted to the Chris- 
tian faith. He is supposed to have visited Home twice, and 
to have taught the gospel there with great boldness and suc- 
cess. Numerous works have been ascribed to him ) but two 
Apologies, and his Dialogue with Trypho the Jew, are all 
that are now regarded as undoubtedly his. 

Melito, Bishop of Carthage, lived in the reign of the Bo- 
man emperor, Marcus Aurelius. He wrote an Apology for 
Christianity, and he has left a Catalogue of the Books of the 
Old Testament, which is particularly valuable as it mentions 
all the books except that of Esther. 

Athenagoras, an Athenian, a Christian presbyter, wrote an 
Apology and Oration on the Resurrection of the Dead, which 
are still extant. 

Hegesippus, a converted Jew, lived in the reign of Anto- 
ninus. Eusebius ascribes to him five books of ecclesiastical 
history; but a few fragments alone remain. 

Theophilus, Bishop of Antioch, was a man of great learning, 
and a mighty defender of the faith against Hermogenes and 
other heretics, as well as against Gentile heathens. All his 
works have perished, except three books on the Christian faith. 



oo4 ELEMENTS OF DIVINITY. 

Irenasus was a disciple of Polycarp. He was born in Asia, 
and became afterward a presbyter at Lyons, and subsequently 
its bishop. He possessed considerable learning;- but was 
deficient in sound judgment. Many of bis works have been 
lost : five books against the Valentinian heresy have been 
preserved. 

Clemens, usually called Alexandrinus, is supposed to have 
been born at Athens. He w T as a disciple of Pantsenus of 
Alexandria, and preceptor of Origen. In his early life he 
Was ardently devoted to the pursuit of philosophy, and, even 
after he became a Christian, the philosopher seems to have 
prevailed in his character. His piety and profound learning 
are unquestionable; but, although he held the fundamental 
truths of Christianity, his works, several of which have been 
preserved, and some are lost, contain many blemishes and 
theological errors. 

Tertullian was a native of Carthage, and was bred to the 
law, but converted to the faith, of Christ about the beginning 
of the reign of Severus. (A. D. 195.) He occupies a place 
in the first rank of the Fathers, for learning, acumen, and 
eloquence. His style and language are animated, vehement, 
and sententious. His manners and disposition were severe. 
After writing many works of a religious character, he became 
a Montanist. 

Tatian, Polycrates, Apollinaris, Quadratus, Dionysius of 
Corinth, and many other writers, contributed, more or less, 
to the religious literature of this period. 

It will be necessary to consult these various productions 
carefully, and to arrange the substance of their teaching 
under several heads. In doing this, our first attention shall 
be directed to the subject of doctrine. From the undoubted 
works of the Christian fathers of this century, we learn that 
the great elements of faith, as now held by Protestant 
Christians, were then taught and maintained : such as, there 
is one God, the Creator; that the Son of God came into the 
world, died for sinners, rose again the third day, and ascended 
into heaven; that he will come again to judgment, raise the 
dead, and give eternal life to the righteous ; and that Christians 
should, therefore, live holy and godly lives. Not only on 
these generally admitted truths are the writings of the primi- 
tive Fathers explicit in their teaching; they are equally so 



THE CHRISTIAN CHURCH. 385 

in respect of points which have been since violently contro- 
verted; as, the canonical books of the New Testament; the 
sufficiency of Holy Scripture for instruction to salvation ; one 
God existing in Father, Son, and Holy Spirit; the eternity 
of the Son, his satisfaction for sin by the shedding of his 
blood; justification, or pardon of sin, through grace by 
faith ; preventing grace, its necessity and efficacy ; and also 
the unchanged nature of the sacred symbols in the Lord's 
Supper. It cannot, indeed, be said that these doctrines w T ere 
never in those days impugned ; but it was only by those who 
were regarded as the promoters of schism and error. 

There is, moreover, in the genuine productions of the 
Christians of the second century, the entire absence of all 
recognition of those doctrines which have since obtained 
acceptance, and been wrought up into the body of Antichrist. 
For instance : we hear nothing of purgatory, or human satis- 
faction for sin; transubstantiation, or a change of the sacra- 
mental emblems into the real body and blood of Christ; the 
sacrifice of the mass for the sins of the living and the dead ; 
communion under one form only; confession as now practiced 
in the Church of Koine ; the invocation and adoration of 
Mary as the mother of God; the worship of images, relics, 
and consecrated wafers ; monastic vows, pilgrimages, indul- 
gences, and the merit of works : all these are clearly shown 
to be the inventions of later ages, by their entire absence- 
from the works of these Fathers. 

We have, indeed, sufficient proof that even at this early 
period the leaven of which the apostles complained had begun 
to produce its evil results in unauthorized and unscriptural 
peculiarities of doctrine. We are accordingly informed that 
a belief had grown up, that the souls of the righteous after 
death descended to some place beneath the earth, where they 
were detained until the day of judgment, at which time they 
were to become partakers of the full enjoyment of eternal 
happiness. Hence prayers and offerings for these souls were 
not unfrequent in this century. 

The usages and mode of worship which prevailed at thia 
time can also be distinctly ascertained. As to ecclesiastical 
polity, each church appears to have conducted its own affairs; 
although, in certain cases, several churches were confederated 
together ; but it had become common for one of the presbyters 
17 



386 ELEMENTS OF DIVINITY. 

in each important Christian community to be invested with 
a ruling authority over the whole body. But this arrange- 
ment, as Jerome distinctly assures us, did not imply any 
distinction of order, but was merely an expedient devised to 
secure the orderly transaction of business. This bishop, at 
the head of the presbyters and deacons, formed an assembly 
for the general direction of all ecclesiastical affairs. 

At this period the Christians usually met for worship in 
private houses, in upper rooms, or other secluded places, com- 
monly in secret, and not unfrequently at night; in conse- 
quence of which they were called, by way of reproach, light- 
haters ; for as yet Christians had no churches or places built 
expressly for the purpose of Divine worship. The method 
of conducting their sacred services is clearly indicated in the 
Apologies of Justin Martyr, Tertullian, and Eusebius. First, 
a portion of the Old or New Testament Scriptures was read ; 
then prayers were offered up, sometimes in a standing pos- 
ture, at other times kneeling; at the end of these supplica- 
tions, the people, as in the ancient synagogues, responded 
with a loud "Amen." The singing- of psalms and spiritual 
hymns formed another important portion of primitive Chris- 
tian worship. Exhortations or sermons were then delivered. 
Of the precise character of these discourses we cannot speak 
with certainty ; although it seems very probable that they 
were similar in object and manner to those which are pre- 
served in the Acts of the Apostles : indeed, we may fairly 
judge that these discourses bore the same relation to the ser- 
mons of the apostles as recorded in the book of the "Acts," 
as the writings of Ignatius, Polycarp, Justin Martyr, Cle- 
mens, Tertullian, and other Fathers of this period, do to the 
apostolical epistles. 

After the sermon, the Lord's Supper was usually adminis- 
tered. Bread and wine of the ordinary kind were the ele- 
ments then used. The wine was sometimes mixed with 
water; but this was not the earliest custom. The presiding 
presbyter generally engaged in this service. The people de- 
voted themselves to private prayer, almsgiving, and fasting, 
preparatory to receiving the communion. 

In primitive times the love-feast generally followed the 
communion service, and both were consequently held on the 
Sabbath; but, before the end of the second century, they 



THE CHRISTIAN CHURCH. 387 

began to be celebrated on the day of the death of some illus- 
trious martyr, at funerals, marriages, and on birth-days. The 
Lord's Supper was received by the communicants sitting, or 
reclining around a table, which was called the communion- 
table. The ministers were habited in simple and plain gar- 
ments. About the end of this century, Christians began to 
adopt the practice of marking their foreheads with the form 
or' a cross on leaving and reentering their houses. The time 
of fasting, and the duration of fasts, were left entirely to in- 
dividual opinion and feeling. Fasting was most general on 
the eve of the anniversary of the crucifixion. 

The government of the Church in this age was generally 
conducted by the bishop, presbyters, and deacons, who, form- 
ing a kind of council, directed its affairs. We do not hear of 
the laity taking any active part in this work, except in the 
African churches. The duty of the deacons was to take care 
of the poor, the sick, and those in prison, to arrange the 
offerings of the people, and to distribute the eucharist, or 
" thanksgiving/ ' as the communion was generally called. 

It cannot be said that the celibacy of the clergy was un- 
known at this period ; but it was certainly not general, nor 
supported by any rule or law. A few individual examples of 
clerical celibacy existed, and Pinytus, bishop of Crete, wished 
to make the practice obligatory on the clergy; but Dionysius, 
bishop of Corinth, interfered, and exhorted him not to depart 
from the yosjiel : words which show in what low estimation 
the practice was held. 

Heresy abounded in this age. Saturninus troubled the 
churches of Antioch and Syria; Basilides, Carpocrates, and 
others, did the same in other parts by disseminating the 
tenets of Simon Magus, and became the great leader of the 
Gnostic heresy. 

Hermogenes, about the middle of this century, taught in 
Africa; blending certain Stoic sentiments with gospel truth, 
asserting, among other errors, that matter was coeternal with 
God. 

Marcion, the son of a bishop, propagated the most wild 
and absurd doctrines respecting God, Christ, and moral duties. 
He contended that the Creator of the world was not God, but 
the author of evil; and that Christ was an appearance, a 
phantasm merely, sent into the world to defeat the purpose 



6b» ELEMENTS OF DIVINITY. 

of the Creator; with other notions equally crude and absurd, 
and possibly more blasphemous. _ 

Montanus, of Pepuza and Phrygia, also greatly disturbed 
the peace of the Church, and marred the progress of the 
gospel, by his proceedings. He did not directly assail the 
truth of Holy Scripture, but assumed great austerity of life, 
and asserted that he was divinely inspired with the spirit of 
prophecy ; and, by the assistance of two females, Priscilla and 
Maximilla, secured numerous followers, who received him in 
this character, and who taught that Montanus was sent of 
God with Divine authority to perfect the Christian system by 
giving the finishing touch to the teaching of Christ and his 
apostles. His principal followers were Theodotus, Patroclus, 
and Artemon ; and even the great Tertullian was led away by 
his apparent sanctity and austerity. 

These and other heresies of less note, " taken collect- 
ively, opposed the whole of the Christian religion. Some 
denied the validity of the Scripture, the law and the pro- 
phets, and the apostolical writings, either as to their authority 
or sufficiency; others controverted the nature of God the 
Creator; others, the Trinity; and others, the person of 
Christ ; some, the free will of man ; and some, the doctrine 
of justification by faith through grace; some entertained 
erroneous opinions on sanctification and good works ; some, 
on marriage, baptism, the eucharist, fasting, etc., with many 
superstition s." 

We now notice the persecutions of this age. Trajan as- 
cended the throne A. D. 98. On his accession there were 
no laws actually in force against the Christians in the Roman 
code ; for the senate had abrogated the sanguinary laws of 
Nero during the short reign of his successor Nerva. Yet 
this absence of law did not prevent a heathen magistracy 
from carrying out the views of an incensed heathen priest- 
hood, by persecuting Christians to death. We have, there- 
fore, no formal edict for renewing the murder of Christians ; 
but we have positive information that the infliction of this 
punishment was frequent. Pliny, who perhaps was one of 
the most amiable of heathens, but who seems to have shared 
with his master an enmity to the cause of Christ, finding that 
great numbers were accused before him, as governor of 
liithynia. of the crime of Christianity, wrote an epistle to 



THE CHRISTIAN CHURCH. 389 

Trajan, which is still extant, asking for positive instructions 
on this particular subject. The answer of Trajan was to this 
effect : " That the Christians were not to be officiously sought 
after, but such as were accused and convicted of an adhe- 
rence to Christianity were to be put to death as wicked citi- 
zens, if they did not return to the religion of their ancestors." 
This edict of the Roman emperor being duly registered 
among the statutes of Roman law, rendered, of course, Chris- 
tianity a capital crime punishable with death. During the 
ensuing ten years this law was in operation ; and multitudes 
of both sexes and of every age perished under its sanction. 

The venerable Ignatius, fearless for himself, but careful 
for his flock, when the emperor came to Antioch, voluntarily 
presented himself to the imperial presence, and met the vio- 
lence of royal power with the calm energy of Christian peace. 
After a lengthened interrogation, the heathen monarch asked, 
" Dost thou, then, carry Him who was crucified within thee ?" 
To which Ignatius replied, "I do; for it is written, <I dwell 
in them, and walk in them/ " Upon which Trajan said, 
" Since Ignatius confesses that he carries within himself Him 
that was crucified, we command that he be carried bound by 
soldiers to great Rome, there to be thrown to the wild beasts for 
the entertainment of the people." This sentence was carried 
into effect; the holy man employing his time on the journey 
in writing epistles to the Christians, in whom he felt the 
deepest interest. This persecution continued with great 
violence for ten years, and only ended with the death of Tra- 
jan, in the year A. D. 117. This is regarded as the third 
general persecution. 

The repose of the Christians was, however, of short dura- 
tion. Another furious persecution broke out in the following 
year, the first year of the Emperor Adrian. It does not ap- 
pear that this arose out of any persecuting edict issued by 
this prince ; but to have been rather the result of the law 
and conduct of the preceding sovereign. The fact seems to 
be that Christianity had at this time so extensively pro- 
gressed, as to threaten the existence of heathenism. The 
priesthood, therefore, and its other adherents, were filled 
with madness against the Christian cause, and only required 
opportunity to exterminate it from the earth. This oppor- 
tunity to a terrible extent the law of Trajan gave them ; and 



390 ELEMENTS OF DIVINITY. 

they used it witli tlie most merciless cruelty. Multitudes of 
martyrs, of every rank and of both sexes ; underwent almost 
unheard-of tortures. 

In the sixth year of his reign, Adrian came to Athens, 
and was initiated into the Eleusinian mysteries. This step 
shewed his extreme attachment to heathen institutions, and 
consequently displayed a spirit altogether alien to Christianity. 
Yet, undeterred by these unpromising appearances, Quad- 
ratus, the holy and zealous Bishop of Athens, availed him- 
self of the emperor's residence in the city to present to him 
an apology on behalf of the Christians. Aristides, a Chris- 
tian writer who happened to be at Athens at the time, did 
the same ; and these probably had some effect on the mind 
of Adrian; but, about the same period, Serenius Granianus, 
proconsul of Asia, in whose province this persecution raged 
with the greatest fury, also wrote to the emperor, expressing 
his opinion, "that it seemed to him unreasonable that the 
Christians should be put to death merely to gratify the clam- 
ors of the people, without trial, and without any crime proved 
against them. ;; This letter affords the first instance of any 
heathen officer objecting to the sentiments of Trajan ; namely, 
that Christians were to be punished for Christianity as such, 
as a capital crime in itself, and, consequently, affords evi- 
dence of the impression which the cause of Christianity was 
making, even on the minds of enlightened heathens. 

We cannot now discover the relative effects of these several 
appeals on the mind of Adrian ; but it is a pleasing fact, that 
he soon after wrote a letter to Minucius Fundanus, the suc- 
cessor of Granianus in the government of Asia, which put a 
stop to the persecution of Christians. This letter is couched 
in very vague terms ; but it insists on Christians having a 
fair opportunity of defending themselves, and threatens those 
who made groundless charges against them. 

About ten years after this interposition on their behalf) 
the Christians who dwelt in Judea, especially those near to 
Jerusalem, suffered greatly from the malice of the Jews. In 
the sixteenth year of Adrian's reign, a Jewish impostor, 
under the title or name of Barcochebas, or " the star," in 
allusion to the star of Jacob, instigated his countrymen to an 
insurrection against the Romans. The Christians, of course, 
refused to aid or join him, and were, in consequence, as far 



the christian church. 391 

as they were subject to his power, fearfully persecuted; and 
great numbers of them thus perished. Barcochebas suc- 
ceeded in drawing the great mass of his countrymen into his 
cause, and for a short time made head against the Roman 
forces ) but the effort was vain : Roman power prevailed ; 
and the impostor, with multitudes of his adherents, miserably 
perished. The effect of this insurrection, although it in- 
flicted terrible local injury, was, on the whole, beneficial to 
the Christian cause. By this means the Jewish power, 
which had always manifested a most malignant bearing to- 
ward Christians, was broken, and was never again recovered 
to the extent previously possessed. 

The fifth great persecution of the Christians was begun 
A. I). 139, in the reign of Antoninus Pius, who is celebrated 
as a great philosopher, and who certainly was not unacquainted 
with Christianity. Many authors contend that this sover- 
eign did not issue any persecuting edict. It is, however, an 
undoubted fact, that' Christian blood was abundantly shed 
under his government. We have already seen that the 
position of heathenism was such that no stimulus was required 
to call forth persecution. On the contrary, imperial protec- 
tion was necessary to preserve Christians from malicious and 
bloody aggression on the part of an excited heathen priest- 
hood and magistracy; and that protection neither Antoninus 
nor his successor provided; and, consequently, a slaughter 
of Christians ensued, and was continued for many years, with 
a few intervals of cessation. 

During these several persecutions, many individuals, emi- 
nent for piety, station, usefulness, and learning, were put to 
death with horrid tortures. The venerable Simeon, called 
the brother of our Lord, and Bishop of Jerusalem, was cru- 
cified, when above a hundred years old, in the reign of Tra- 
jan. Ignatius of Antioch, as already related, was devoured 
by wild beasts at Rome ; besides a great number of other 
ministers 

Under Antoninus equally eminent men were destroyed — 
Justin Martyr, Polycarp, Bishop of Smyrna, about one hun- 
dred years of age, Photinus, Bishop of Lyons, Apollonius, a 
Roman senator, and many others. Martyrdom was, indeed, 
esteemed glorious ; and the sepulchres of those who had thus 
nobly died were held in the greatest respect and reverence. 



o92 ELEMENTS OF DIVINITY. 

A commemoration of the martyrs was annually made on the 
day of their death, attended, probably, with a panegyric on 
their lives, after the manner of the Greeks. 

Notwithstanding this reverence for the memory of holy 
men, we find nothing in this century about the worshipping 
of relics, or swearing by them. Nothing is said of placing 
them on the altar, or of making offerings to them, or to the 
shrines of the dead. In fact, there is an utter absence of 
Roman Catholic doctrine and practice on this subject. 

Though the progress of the gospel was great, heathenism 
still held on its course, and exercised, to a fearful extent, its 
fatal influence over the minds of men. Yet this giant ini- 
quity was daily rendered, weaker by the means devised for 
its support. New deities were invented, novel forms of fanati- 
cism devised, gorgeous temples erected to false gods, sports, 
pla}^s, and every conceivable adjunct were placed in requisi- 
tion to support the declining influence of idolatry. Gradually, 
however, the public mind saw that a true system of religion 
could not need such accessories as these, nor indeed use 
them. 

But this declining of heathen power over the public mind 
naturally led to increasing hatred to Christianity, and to its 
professors. These were everywhere subjected to bitter in- 
sult and abuse ; every low and opprobrious epithet was ap- 
plied to them; and, in fact, the words of Christ and his 
apostles were literally fulfilled : " Ye shall be hated of all 
men for my name's sake." " We are the offscouring of all 
things unto this day." Matt. x. 22 : 1 Cor. iv. 13. , 

The feelings which dictated this course of conduct also led 
to some literary efforts to put down the Christian cause. 
Crescens, a Cynic philosopher, Lucian, an Epicurean, and 
Celsus, also of the latter sect, respectively directed their 
learning, craft, and eloquence against the cause of Christ. 
The union of invective, falsehood, and bitterness which these 
works exhibit, although it harassed the Christians and bol- 
stered up the declining cause of heathenism for a time, failed 
of their object. Justin, Origen, and other able Christians, 
completely answered these libels, and vindicated the truth. 

The third century opened with the seventh year of the 
~eign of the Emperor Sever us. It saw Christianity adopted, 



THE CHRISTIAN CHURCH. 39!> 

at least in form, by multitudes in very many parts of the 
Christian world ; and great numbers really felt the power of 
saving faith. The Church was then, indeed, in a prosperous 
condition. Christians were not only tolerated, but permitted 
to hold offices of trust in the state; although the hatred of 
many philosophers and violent heathens still continued. 

Among the eminent teachers who were alive at the begin- 
ning of the third century, and who may be regarded as being 
instrumentaily the ornaments and supports of the Christian 
cause, we may reckon Irenaeus, Tertullian, Pantaenus, Cle- 
mens Alexandrinus, and Minucius Felix. Victor presided 
over the Church of Rome, the aged Narcissus at Jerusalem, 
Serapion at Antioch, Demetrius at Alexandria, and Theophi- 
lus at Caesarea. 

Besides these, others arose during the third century, who, 
by their great talents and virtues, mightily contributed to 
support and extend the Christian cause. Among these we 
may first mention Origen. He was born at Alexandria, about 
A. D. 185, and, employing Jiis great abilities with diligence, 
acquired an immense range of learning. So early and re- 
markable was his proficiency, that when quite a young man 
he attracted general attention by his piety and erudition. 
Whilst yet a layman, he preached the gospel even in the 
presence of bishops. His labors were mainly directed to the 
study of the Scriptures ; and he did much toward placing 
before the Christian world the most correct edition of these 
sacred books. His genius, however, was too luxuriant, his 
imagination too vigorous, to entitle him to be considered a 
safe commentator. He fell into several doctrinal errors, 
which afterward occasioned much discord, and produced de- 
plorable results in the Church. Julius, called Africanus, in 
this age, wrote a celebrated treatise on Chronology, for the 
purpose of reconciling the dates of sacred and profane his- 
tory. He also wrote some epistles, and a piece on the gene- 
alogy of Christ. Hippolytus produced his " Demonstration 
of Antichrist." Gregory of Neo-Caesarea was eminent as a 
successful minister. When he entered on the duties of his 
office, it is said that there were but seventeen Christians in 
his district ; and when he died, he left but seventeen idolaters 
there. Dionysius, a disciple of Origen, was surnamed " the 
Great," on account of his able defence of the doctrine of the 
17* 



394 ELEMENTS OF DIVINITY. 

Trinity. Many others might be mentioned, as eminent for 
talents and usefulness, in the Eastern churches. Minucius 
Felix, an African by birth, afterward a Roman lawyer, wrote 
an elegant dialogue, and many other works on the doctrines, 
rites, manners, and discipline of the Christians. Cyprian 
was bred a heathen, converted to the faith of Christ, and 
became afterward Bishop of Carthage. His piety, zeal, 
writings, labors, and martyrdom for the Christian faith, have 
placed him in the foremost rank of the confessors of Christ. 
His works, as now presented to us, are very embarrassing; 
for, with much that is excellent, they contain passages which, 
if actually written by Cyprian, prove that even in this early 
age frightful improprieties and indecencies had obtained the 
sanction of the Christian Church. It is, however, supposed 
by many, that these are interpolations inserted into the writ- 
ings of this father for the purpose of covering the delinquen- 
cies of succeeding ages. Arnobius, an African rhetorician, 
the preceptor of Lactantius, Caius and Cornelius, Bishops of 
Rome, Pontius, an African deacon, and some others, adorned 
and supported the Church in the West. It is worthy of ob- 
servation, that at this period the north coast of Africa con- 
tained a very important part of the Christian churches. 
We read of Cyprian assembling around him from this dis- 
trict sixty-six bishops. 

The godly zeal for the extension of the gospel, so signally 
observable in primitive times, still continued; and, in conse- 
quence, the churches already planted were gradually enlarged 
by the constant increase of new converts. This was, in fact, gen- 
erally remarkable in the western parts of Asia, northern Africa, 
and throughout Europe, even unto Britain. Many new 
churches were formed in Arabia by Origen, and in France, 
Germany, Switzerland, and Scotland, by missionaries who 
hazarded their lives to make known the way of salvation to 
perishing men. These accessions to the Church were marked 
by the conversion of many eminent persons. An Arabian 
prince, Mammaea, the mother of the Emperor Severus, and 
even the Emperor Philip, are supposed to be among the 
number. 

From the undoubted extant works of the Christian writers 
of this century, it is evident that the same great doctrines 
which were seen to obtain in the preceding century were still 



THE CHRISTIAN CIIUSCII. 395 

believed and taught ; such, indeed, as are now received in all 
pure Protestant Churches. The works of Irengeus, Tertullian, 
Origen, and Gregory, afford ample proofs of this statement. 
The same authors also show that doctrines which have since 
been warmly controverted were then firmly held. Such, for 
instance, as the authority and sufficiency of Holy Scripture ; 
the canon, or catalogue of the Old and New Testaments, being 
the same then as that which is now received • the unity of 
God existing in a Trinity, the words " Father, Son, and Holy 
Spirit/' being distinctly used by Tertullian ; the eternity and 
ineffable generation of the Son, and the procession of the 
Holy Spirit • original sin and corruption of man ; also redemp- 
tion and satisfaction by Christ; Divine grace, and justifica- 
tion by faith alone, followed and evidenced by holiness of 
life ) the adoration and invocation of one G od. Many pas- 
sages also are found in these writings, which bear decided 
testimony against tradition, the usurped power of the Bishop 
of Rome, purgatory, worship of images and angels, transub- 
stantiation, etc. ; although, at the same time, it must be 
admitted that the writers of this age not unfrequently ex- 
pressed themselves in very loose language ; and that, conse- 
quently, passages may be selected respecting the Trinity, the 
Person of the Son, tradition, sacrifice, priest, altar, satisfac- 
tion, confession, penitence or penance, indulgence, and merit, 
which are not strictly according to sound doctrine, and which 
may appear to countenance errors which have been since 
introduced into the Church, although nothing is more evident 
than that the writers did not use these expressions in the 
same sense in which they are used by modern Socinians and 
Roman Catholics. So gradual and insidious was the progress 
of error ! 

The further we recede from the times of the apostles, the 
more we find the pure simplicity of spiritual worship adul- 
terated by unmeaning or superstitious rites and ceremonies. 
This is particularly observable in this century. In many 
instances, customs and rites, which were practiced in heathen 
temples, when appearing harmless in themselves, were incor- 
porated into Christian worship, in the hope thereby to make 
it less objectionable 'to serious heathens, who might thus be 
brought to hear the gospel. Still the general order of ser- 
vice — reading the Scriptures, singing psalms or hymns, 



o96 ELEMENTS OF DIVINITY. 

preaching and prayer — sy&3 continued as in the preceding 
century. 

With such numerous sources of information, it is truly 
surprising that we have not the means of knowing whether, 
in this age, the Christians had any places set apart for public 
worship. We cannot settle this point with- certainty ; though 
it seems most probable that places for the public worship of 
Christians had not as yet been raised. 

Baptism was still administered in a very simple manner ; 
but, at different times and places, considerable additions were 
made to this sacrament. Questions and replies in a pre- 
scribed form were introduced ; and fasting, watching, anoint- 
ing, the kiss, the offering of milk and honey, and sealing, 
were gradually brought into use. In many places baptism 
was delayed until the age of about fourteen • and Tertullian 
urges the propriety of this delay with great zeal. 

The Lord's Supper was also administered in a very artless 
form, although in some places it began to be given in the 
morning. The habits of the ministers continued to be simple 
and plain. 

It is important to show, as precisely as possible, the extent 
to which innovation had been carried, and how far the Church 
was saved from the evil practices which afterwards obtained. 
We do all that is possible in this way, by stating that, at this 
time, water was used by some instead of wine in the Lord's Sup- 
per; and this sacrament was sometimes given to infants, and 
carried to the sick. One burial-ground was provided, common 
to all the faithful, at one place. A speech was generally 
delivered at the funeral, of a panegyric kind, and some pomp 
was usually displayed on these occasions. The days on which 
martyrs suffered were called their " birth-days," and the anni- 
versaries of these were celebrated with feasts, speeches, and 
every manifestation of joy. This was obviously derived from 
heathenism; but Gregory of Neo-Csesarea enforced it by a 
canon. Prayers were made for the dead, on the ground pre- 
viously mentioned. A small cross cast in brass or other 
metal was frequently worn as a mark of distinction from the 
heathen, and a sign of recognition among Christians. Un- 
married women devoted themselves to God and the practice 
of good works; but these vows were not irreversible. Chris- 
tians almost universally continued remarkable for simplicity 



THE CHRISTIAN CHURCH. o97 

of manners, and abounded in offices of kindness to each other, 
and to the poor, sick, and others in suffering circumstances. 
Still it is manifest that they had departed in some measure 
from their primitive purity ; and a corruption of morals, as 
well in the clergy as in the people, began to be perceptible 
in the Church. The ambition, rivalry, dissensions, tyranny, 
and fraud of some of the bishops and clergy were the subjects 
of great animadversion, and caused much sorrow to Cyprian 
and other good men. 

Yet, notwithstanding these sad innovations, we have no 
mention in this age, by any sound Christian writer, of any 
altars, properly so called, or of real sacrifices, lights burning 
in the clay, of images or pictures set up in churches, of in- 
cense burned, crosses erected, or of holy water sprinkled 
upon the people. There was at this time no elevation or 
adoration of the elements, nor any procession conveying them ; 
no bowing of the knee to them in token of worship, private 
masses, or communion in one kind only. Prayers were not 
addressed to the Virgin Mary, or to any of the saints. The 
title of pope, papa, or father, was frequently given to bishops ; 
but the bishops of Rome had no authority over African, 
Asiatic, Spanish, or French churches, nor indeed beyond the 
limits of their own see. Marriage was as free to the clergy 
as to the laity. 

The principal heresies of this period were introduced by 
the following persons. Noetus, an Asiatic, and Sabellius, 
an African, confounded the doctrine of the Trinity, by teach- 
ing that there were not three persons, but three different 
manifestations of the same person : that it was, in fact, God 
the Father who became incarnate, and was afterward mani- 
fested as the Holy Ghost. Nepos revived the errors of those 
who gave to all the promises of Scripture an earthly sense. 
Paul of Samosata broached doctrines very analogous to those 
held by modern Socinians. Manes, a Persian, became the 
founder of the Manichasans. Gathering up the worst ele- 
ments of the Gnostics and of Marcion, he propounded a 
deadly heresy, which did immense mischief to the Church. 
He taught that there existed two great principles, one evil, 
and the other good. He rejected the law and the Old Tes- 
tament; insisted that every thing was bound by an absolute 
necessity; that Christ was only in outward appearance 



o98 ELEMENTS OF DIVINITY. 

human • that marriages were unlawful ; and that himself was 
the paraclete and apostle of Jesus Christ. Hieracas propa- 
gated many of these errors in Egypt. 

This century produced many very bloody persecutions. 
Severus, who had favored the Christian cause in the early 
part of his reign, fiercely persecuted the Christians afterward 
in the beginning of this century, when vast numbers were 
put to death. About twenty-five years after the death of 
Severus, Maximinus renewed the persecution ; and, directing 
it principally against the ministers and teachers, great num- 
bers of them were cut off. The seventh persecution took 
place in the reign of Decius, and was very bloody and de- 
structive. Vast numbers perished, including many women 
and youths ) and many professors relapsed into heathenism, 
to save their lives. Yalerian ordered the eighth persecution. 
He had favored the Christians, but is supposed to have been 
excited against them by some Egyptian magi. This persecu- 
tion extended over Italy, Palestine, Egypt, and Africa. At 
this time Cyprian was beheaded, Sixtus, bishop of Rome, 
crucified, and Laurentius, a deacon, roasted alive over a slow 
fire. The ninth persecution was begun in the latter part of 
the reign of Aurelian. 

In this century the only writer of note who assailed the 
Christian cause was Porphyry, a Tyrian, who surpassed all 
others in virulence. The Roman lawyers were generally op- 
posed to the gospel; and the deep hostility of the heathen 
priesthood still continued, and successively produced the 
several persecutions noticed above. The entire aspect of the 
world clearly showed that a great religious crisis was at hand. 
M. Aurelius Antoninus wished to abolish polytheism, and, 
instead of the endless multitude of deities, to substitute one 
only — the sun, under the name of Heliogabalus. Alexander 
Severus desired to raise a temple to Jesus Christ, as one of 
the gods. The Emperor Aurelian venerated the books of the 
sybils ; but they do not seem to be the same as those which 
are handed down to us. Various Pythagorean and Platonic 
doctrines and usages were introduced, in the hope of sus- 
taining; the declining cause of heathenism. 

In this condition was the religion of the Roman empire 
found at the close of the third century. Christianity had 
been disseminated with holy diligence and godly zeal, and 



THE CHRISTIAN CHURCH. 399 

had not only invincibly resisted all opposition, but had ex- 
tended its influence to every part of the civilized world. Even 
the most determined, bloody, and long-continued persecutions 
failed of their object, and rather tended to increase than to 
diminish the number of the faithful ; thus giving rise to the 
well-known adage, " The blood of the martyrs is the seed of 
the Church." Yet the melancholy fact is so fully apparent 
that it must be recognized — Christianity had lost much of its 
primitive purity. Its ministers had imbibed a worldly spirit ; 
the worship of God was burdened with many superstitious 
appendages ; and if the doctrines of the gospel were not ab- 
solutely denied, they were certainly, to some extent at least, 
adulterated by unauthorized additions. 

As was the state of religion at the end of the third century, 
so it remained till the reign of Constantine, with the excep- 
tion of the tenth persecution ; which was the most violent of 
all. From the death of Aurelian to the nineteenth year of 
Diocletian — twenty-eight years — the Christian cause had been 
unmolested, and its professors greatly multiplied. But this 
fearful scourge descended on the unoffending worshippers of 
Christ, as if it had acquired intensity from the previous calm. 
Its rage was vented against places of Christian worship, Bibles, 
ministers, and laity. In fact, no age, sex, or profession was 
spared : multitudes perished. The death of the monster who 
had begun this massacre did not stop it; his successors, Gale- 
rius in the East, Maximinus in Africa, and Maxentius in the 
West, continued its furious ravages until the power of Con- 
stantine had subdued all opposition. When he obtained uni- 
versal power, he restored peace to the Church. 



400 ELEMENTS OF DIVINITY. 



LECTURE X. 

HISTORY OF THE CHRISTIAN CHURCH, FROM THE ACCESSION 
OF CONSTANTINE TO THE GREAT REFORMATION. 

We have traced the rise of the Christian Church, its pro- 
gress, triumph, errors, and persecutions, until one master- 
mind, impressed with a reverence for the truth as it is in 
Jesus, was enabled to subdue all his enemies and rivals, and, 
by wielding the power of the Roman empire, virtually to di- 
rect the destinies of the civilized world. 

Constantine the Great was the son of the Roman emperor 
Constantius Chlorus, who ruled over the western provinces 
of the empire, and resided for some time in the city of York. 
Baronius and many others have believed that Constantine was 
born m Britain ; but this is now generally discredited. Con- 
stantius was favorable to the Christian cause, although at the 
time of the persecution under Diocletian he had not influence 
sufficient to prevent heathen zealots from committing frightful 
ravages in Britain, where he then governed. The old British 
historian, Gildas, tells us that in that country on that occa- 
sion, " the churches were overthrown, all the copies of the 
Holy Scriptures which could be found were burned in the 
streets, and the chosen pastors of God's Church butchered, 
together with their innocent sheep, in order that not a vestige, 
if possible, might remain, in some provinces, of Christ's re- 
ligion/' Yet it seems that Constantius did what he could to 
sustain the influence of the truth. It is said that at the 
commencement of that persecution, calling together the offi- 
cers of his household, he announced to them the pleasure of 
the emperor, requiring the dismission of all Christians from 
office; and gave those who were of that religion their choice, 
either to renounce their creed, or to resign their situations. 



HISTORY OF THE CHRISTIAN CHURCH. 401 

Some of them, unwilling to make the required sacrifice, ab- 
jured their faith; upon which Constantius discharged them 
from his service, declaring that those who renounced their 
God would never prove true to an earthly master. The wife 
of Constantius and mother of Constantine was called Helena, 
and is said by Christian writers to have been " a discreet, 
pious, and devout Christian ;" but whether she merited this 
character during the time that she was the wife of Constan- 
tius may be doubted. According to the usage which then 
obtained, when Maxmlnas- adopted Constantius, and raised 
him to the dignity of Caesar, he was required to put away his 
wife, and to marry a daughter-in-law of his patron, on which 
Helena retired into private life until the accession of her son. 
Constantine, who had greatly distinguished himself in the 
wars and court of the Emperor Galerius, at length joined his 
father at Boulogne, and accompanied him to Britain, for a 
campaign against the Picts. Soon after this, Constantius 
died at York ; and Constantine, by the appointment of his 
father and the unanimous acclamations of the army, succeeded 
to his pow T er. Galerius, however, was extremely reluctant to 
acknowledge a man of such capacity and bravery as a col- 
league in the empire; he therefore only awarded him the 
title of Coasar, and even granted this with evident reluctance ; 
and, as a means of cutting off Constantine from all hope of 
attaining the imperial dignity, Severus, the son of Galerius, 
was at the same time raised to the rank of emperor. But all 
these efforts were vain. Constantine, by a happy combination 
of daring prowess and consummate prudence, increased his 
troops, and availed himself successfully of all the changes and 
plots of that agitated season, until at length, by the defeat 
and death of all his rivals in succession, he surmounted every 
obstacle, and, A. D. 322, became the sole monarch of the Ro- 
man empire. 

It was during the season which elapsed from the death of 
his father to the attainment of universal empire, that Constan- 
tine appears to have progressed, from regarding the Christian 
cause with a cold and partial favor, to that of a zealous and 
devoted supporter of the Church. There can be no doubt 
that the dangers by which he was constantly surrounded, and 
the felt necessity, in such circumstances, of more than a hu- 
man ground of confidence, led this prince to a serious study 



402 ELEMENTS OF DIVINITY. 

of the religion of Jesus, and, at length, to a hearty reception 
of its Divine doctrines. According to the account given by 
Eusebius, it would seem that the turning-point of this change 
took place when Constantine inarched from France to Italy, 
to attack Mazentius; on which occasion he saw a luminous 
cross in the heavens, with the inscription, " Conquer by this." 
We confess we do not attach much credit to this story, which 
is now rejected by many of our most judicious writers. It is, 
however, certain that, throughout the whole of the wars in 
which Constantine was engaged in the pursuit of empire, the 
struggle became increasingly, day by day, a contest between 
the Christian faith and the remains of the old Roman Pagan- 
ism. As the more formidable rivals of Constantine were 
among the most cruel and relentless persecutors of the Chris- 
tians, the followers of Christ naturally rallied around the 
standard of Constantine, and formed his most valuable sup- 
port. In those circumstances, whatever may have been the 
religious opinions of the conqueror, it might have been his 
soundest policy to take such measures as would secure the 
Christian population of the empire as his firm friends. The 
faith of Christ had at this time penetrated into every part of 
the empire, and was embraced by the most temperate, en- 
lightened, and sound-minded of the people. Even supposing, 
then, that Constantine was himself utterly indifferent to re- 
ligion, w T e should not wonder at his releasing Christianity 
from persecution, and even patronizing the professors of this 
faith. A careful review of the whole subject, however, leads 
us to a judgment of the character of the first Christian em- 
peror more favorable than this. It seems very probable that 
this warrior began life by regarding all religions as of equal 
authority. But, following him throughout his early martial 
career, and allowing for the influence which the known views 
of his father would have on his mind, and judging of his 
opinions from his own actions, it seems highly probable that 
Constantine was brought to an undoubted conviction of the 
truth of Christianity as a religious system. His toleration of 
its worship, and even patronage of its ministers, arose, there- 
fore, in all probability, from the honest dictates of his en- 
lightened judgment; but to what extent the saving influence 
of this religion was received and experienced by the noble 
Roman, is a far more doubtful question. We very greatly 



HISTORY OF THE CHRISTIAN CHURCH. 403 

regret that we have not sufficient proof that Constantine was 
spiritually enlightened, or savingly converted to God, at least 
in this period of his history. He renders to religion, it is 
true, a large and liberal patronage ; but he never fails to take 
such measures as shall make its influence react on his political 
security and aggrandizement. 

^ The progress and character of Constantine's patronage of the 
Church may be seen in the following outline of his edicts in 
her favor. A. D. 312 : He released the clergy from burden- 
some municipal offices, to which previously they were subject. 
A. D. 315 : He abolished several regulations previously in 
force which were oppressive and offensive to the Christians ; 
and about the same time the manumission of slaves in the 
churches was made valid, legacies to churches were made 
legal, and various immunities were granted to the clergy. A. 
D. 321 : The general observance of Sunday was decreed. 

Immediately after the victory of Constantine over Lucinius 
had established him in possession of supreme power, he pub- 
licly professed himself a Christian ; and although he delayed 
his baptism till toward the close of his life, he adopted various 
measures for rendering this faith more acceptable to his sub- 
jects in general. He engaged with zeal in the building of 
many splendid churches, and liberally contributed toward the 
erection of many others. He ordered revenues to be supplied 
to many more out of the common fund of the cities. After- 
wards he confiscated the revenues of many heathen temples 
in the East, and appropriated them to the support of Chris- 
tian churches; and entirely prohibited heathen worship in 
those places where it was notoriously associated with flagrant 
immoralities, as the worship of Venus in Phoenicia, and of the 
Nile in Egypt, etc. 

Yet, notwithstanding these measures, Rome still continued 
to be fearfully addicted to its ancient superstitions. Partly, 
therefore, to rear up a civil population more agreeable to his 
religious views, and partly to provide a more central and 
eligible seat of government for the whole empire, Constantine 
directed his attention and efforts to the erection of a capital 
city at Byzantium, which, after his own name, he called Con- 
stantinople. There can be no doubt that the opinion of 
Mosheim is well founded ; namely, that Constantine through- 
out the remainder of his reign "employed all the resources of 



404 EtSMlTSTS OP DIVINITY. 

Ilia geakia, all the authority of" his laws, and all the engaging 
ofiiajfcia of his munificence and liberality, to efface, by degrees, 
the ffupe^&icHM of Paganism, and to propagate Christianity 
in every corner of the Roman empire; and therefore openly 
opposed the sacred rites of Paganism, as a religion deiriraeirtiil 
to the interests of the state. " 

On the death of this sovereign, A. D. 337, he was, ac- 
cording to his own appointment, succeeded by his three sons, 
Constantine II. , Constantius, and Constans, who were all 
saluted as emperors and Augusti by the Roman senate. But 
the first act of these princes affords sad proof that no infu- 
sion of holy truth had purified the morals of imperial policy. 
There were living, at the death of Constantine, two of his 
brothers, and several of their sons. These the new emperors 
immediately ordered to be put to death ; and the savage order 
was executed, except on Gallus and Julian, sons of Julius 
Constantius. 

Assuming the government of the empire, the three sons 
of Constantine divided it between them; but this partition 
was soon violated, and a war ensued between Constantine and 
Constans, in which the former lost his life, and the latter suc- 
ceeded to the government of all the western and central parts 
of the empire. After reigning thus for about ten years, Con- 
stans was assassinated by Magnentius, who soon afterward 
slew himself, to avoid falling into the hands of Constantius. 
These events placed the whole empire in its vast extent once 
more under the government of one ruler ; and it is worthy 
of observation, that, on his accession to this universal do- 
minion, Constantius prohibited heathen sacrifices on pain of 
death. This occurred in the year A. D. 350 ; and it forms 
a memorable epoch in the history of the world. We do not 
here give any opinion as to the propriety or impropriety of 
this enactment. For aught we know to the contrary, it would 
have been much more just and righteous for Christian princes, 
when invested with supreme power, whilst evincing earnest 
solicitude for the conversion of their heathen subjects, to 
award them those rights of conscience for which the Chris- 
tians, when persecuted, contended as the unalienable rights 
of all men. Nevertheless, the legal enactment which made 
heathen rites a crime throughout the Roman empire is in 
itself a fact of no ordinary interest. But, whilst this was 



HISTORY OF THE CHRISTIAN CHURCH. 405 

the statute-law of the empire, so strong was the feeling in 
favor of heathenism in Rome and Alexandria, that this law 
could not be enforced in these cities, and probably not in 
some other large places. 

In those circumstances, Christianity was placed fully on 
equal terms, in antagonism to heathen superstition ; yet even 
then, it must be confessed, it did not make that progress 
which might have been hoped and expected. The departure 
from primitive Christianity, to which allusion has been made, 
and other deteriorating influences, had by this time exercised 
a fearful influence on the aggressive spirit of the Christian 
people. We may notice two or three of the more prominent 
causes which contributed to this result. 

The additions which had been imported into Christian rites 
had greatly corrupted the simplicity which originally obtained ; 
whilst the errors and speculations which had from time to 
time been propounded, had, by dividing the Christian com- 
munity into sects, destroyed the unity of action and Irresist- 
ible testimony in favor of the truth, which had previously 
borne down all opposition. 

In addition to these, monachism had not only been intro- 
duced, but extensively adopted. Much useful mind was 
therefore abstracted from the Church, and sequestrated in 
deserts, cloisters, and caves ; whilst superstitious and absurd 
notions, as to the sanctity of virginity and celibacy, greatly 
corrupted the Church, and introduced a spirit and practice 
most alien from scriptural Christianity. 

Another evil which had by this time become general was, 
the introduction of the monarchical principle into the govern- 
ment of the Church. Originally, the ministers of Christ ap- 
pear before us as brethren. And afterward, when, in conse- 
quence of the increase of believers and of ministers, it be- 
cause necessary " that one person elected from the presbyters 
should be placed over the others," to preserve order and pre- 
vent divisions in the Church, this arrangement, as Jerome 
most emphatically assures us, arose out of human custom and 
necessity, and not by the "Lord's appointment." And it is 
more than probable that at first the great respect and regard 
with which the bishop was treated, and the deference paid to 
his judgment, arose from his eminent piety and abilit} r , and 
was therefore just and proper. Yet, afterwards, the bishops 



406 ELEMENTS OF DIVINITY. 

so appointed claimed to possess great powers of an entirely 
distinct and superior order to those ascribed to presbyters. 
So early as the second century, a few indications of this as- 
sumption are found in the studied limitation of certain titles 
to bishops, which had been previously applied in common to 
all presbyters. Afterwards, the distinction became more 
prominent, and the bishop was held to exercise a kind of regal 
authority over the clergy and laity throughout the district ia 
which he resided. The development of this principle did . 
not stop here : bishops of important cities assumed a power 
to direct and govern those of the inferior places in their 
neighborhood • and this extended until a grand series of 
bishops, primates, archbishops, metropolitans, and patriarchs 
gave to the Church a cumbrous, carnal, and secular govern- 
ment. It is admitted that, at the time to which we now 
refer, this development was not completed : it is equally cer- 
tain that it had begun. 

Another deteriorating influence arose from the judicial 
functions performed by Christian ministers. This also ap- 
pears to have arisen from a usage which, in its origin, was 
necessary and right, although it led to fearful abuse and cor- 
ruption. When Christians were first formed into separate 
religious societies, surrounded either by heathens or Jews, it 
became a matter of great importance that any disputes or dif- 
ferences arising between believers should be arranged and 
decided without having recourse to the ordinary tribunals 
of the land. On this subject St. Paul expostulated with the 
Corinthians : " Dare any of you, having a matter against an- 
other, go to law before the unjust, and not before the saints Y" 
1 Cor. vi. 1. So important did the apostle regard this prac- 
tice, that he counsels an avoidance of the usual legal process 
before unbelievers, at any hazard. " Why do ye not rather," 
says he, "take wrong? Why do ye not rather suffer your- 
selves to be defrauded?" Verse 7. There can be no doubt 
that this teaching was most extensively followed ; and Chris- 
tians commonly either composed their differences between 
themselves, or referred them to the arbitration of Christian 
brethren. This course had been uniformly taken by the Jews, 
when dispersed through heathen countries, and began now to 
be generally adopted by the Christian Church. 

But then, who would be so likely to be applied to, for the 



HISTORY OF THE CHRISTIAN CHURCH. 407 

adjudication of differences between members of the Christian 
Church, as Christian ministers ? These were undoubtedly, 
from the beginning, most frequently called upon to discharge 
this very important function. And when ministers had greatly 
multiplied, their leisure, freedom from secular engagements, 
and friendly bearing to all the members, would naturally give 
them almost, if not entirely, exclusive calls to this duty 
When, however, the major part of the population became 
nominally Christian, it is easy to perceive that this sort of 
judicial duty must have been very great; approximating as it 
would in amount to all the business transacted in the law- 
courts of the empire. 

With the Church in such circumstances, a Christian em- 
peror sits on the throne, and proceeds to consolidate the 
Church and promote its influence by political patronage and 
support. What, then, was the effect of this great change? 
How did the favor of the imperial court affect, in this respect, 
the best interests of the Church of Christ ? This is a very 
important question, and deserves a careful and complete an- 
swer ; which, as far as our limits will allow, shall be given. 

In the first place, it will be necessary to notice the position 
which the emperor himself assumed with regard to the Church. 
You should be informed, that one of the most important 
offices held in the government of ancient Rome was that of 
Pontifex Maximus. This officer was the chief, or president, 
of tlie College of Pontiffs, who had the charge of the religion 
of the empire. All matters of this kind, and of things and 
persons connected with public and private worship, came un- 
der their jurisdiction. Their power was superior to that of 
any magistrate; indeed, in the department of religion it was 
supreme. This office, with rnany others, was held by Julias 
Coosar. In fact, that wonderful man appears to have ex- 
ercised supreme and arbitrary sway in a republican govern- 
ment, without violating the letter of its law. He did this by 
the curious contrivance of centring in his own person all 
those great offices which had been devised as mutual checks 
to the exercise of power when held by different individuals. 
Every succeeding emperor followed his example in this respect, 
and exercised the authority of Pontifex Maximus. It will 
be apparent, from the nature of the case, that this change 
virtually superseded the power of the College of Pontiffs ; for 



408 ELEMENTS OF DIVINITY. 

when the president was the stspra&e ruler of the empire, he 
would, as supreme pontiff, ea-rry out his own will and policy, 
and not that of the inferior po^tiife. 

With this knowledge before us, it becomes an important 
fact, that Constantine, when he as emperor declared himself 
a Christian, held this office of Pontifex Mcociwhuz. It was, 
indeed, the exercise of this power which gave preceding 
emperors the legal right to persecute the Church ; and it was 
the exercise of this same power which Constantine used in 
support of the Christian cause. But what was the effect of 
this singular -patronage when exercised in the Christian 
Church 1 

The answer to this question will be found in the ecclesias- 
tical history of this and the following centuries. Its first- 
fruit was the convening of ecclesiastical councils by royal au- 
thority. The occasion of the first of these was the Arian 
heresy, of which a brief account must be given. 

Arius was a Christian of Alexandria, possessing uncommon 
acuteness, subtilty, and energy. Although at first a very 
promising man, he soon began to evince instability in respect 
of doctrinal truth, and displayed such a restless and factious 
spirit, that he was twice expelled from the Church. The 
bishop who had exercised these acts of discipline having been 
removed by martyrdom, Arius made submissions to his suc- 
cessor, and was once more restored to communion, and raised 
from the rank of deacon, which he then held, to that of pres- 
byter, at Alexandria. The practice in the Church of this 
city in respect of ministerial labor, had, by this time, become 
different from that of every other place of which we are in- 
formed; for whereas, everywhere else, the presbyters went 
round in succession to the several churches to minister under 
the direction of the bishop, in a manner not very dissimilar 
from that of Methodist ministers in a circuit, at Alexandria 
each minister had a congregation of his own. To his congre- 
gation Arius propounded the following doctrines; namely, 
" That there was a time when the Son of God was not; that 
he was capable of virtue or of vice ; and that he was a crea- 
ture, and mutable as creatures are." Reasoning and remon- 
strance proving insufficient to convince him that these state- 
ments contained serious errors, or to induce him to cease pro- 
mulgating such erroneous doctrines, Alexander, Bishop of 



HISTORY OF THE CHRISTIAN CHURCH. 409 

Alexandria, summoned a synod of bishops, who considered 
and condemned these doctrines, and expelled Arius from the 
Church. But this did not silence this energetic heretic. On 
the contrary, he propagated his notions with increasing dili- 
gence and energy ; and multitudes, both of clergy and laity, 
received his doctrines, and condemned his expulsion as per- 
secution. The controversy was carried on by both parties 
with great violence, and attracted public attention to an ex- 
tent which fearfully damaged the Christian cause in the esti- 
mation of heathen philosophers, and of the world at large. 
Indeed, so far was this carried, that the controversy was ac- 
tually made the subject of satire in the public theatres. 

The Churches of Egypt and Palestine were in this state, 
when Constantino arrived at Nicomedia, A. D. 324, intending 
to proceed on a journey to the East. Hearing of this schism, 
the emperor wrote to the Bishop of Alexandria, and also to 
Arius, hoping by this means to heal the breach ; but he had 
sadly miscalculated the violence of the parties, and the length 
to which the poisonous leaven had extended. His efforts 
utterly failed. Constantine then took the resolution of calling 
a council from the whole Christian Church. Three hundred 
and eighteen bishops, and many presbyters, with some dea- 
cons, assembled at Nice in Bithynia, in response to this sum- 
mons ; and Constantine, acting as Pontifex Maximus, or the 
supreme director of every thing pertaining to worship and 
religion, presided over the assembly. The result of these 
deliberations was, that Ariris was deposed, excommunicated, 
and forbidden to enter Alexandria; and a standing protest 
against the errors of his teaching was given to the Church in 
the Nicene creed. * 

Other matters of vast importance were decided by this 
council. A great controversy, which had been raised as to 
the proper time of holding Easter, was decided. The schism 
of Novatian was healed, and all the differences composed 
which arose out of that first formal secession from the Churchc 

* This refers to the first part of the creed, as far as the words " Holy 
Ghost." The remaining part was added by the Council of Constanti- 
nople, A. D. 581; except the words "and the Son," that follow the 
words, "who proceedeth from the Father," which were added by the 
Spanish bishops, and, after considerable demur, were allowed by the 
Bishop of Rome. A. D. 883. 

18 



410 ELEMENTS OF DIVINITY. 

Several regulations were made respecting metropolitan 
churches. In all, twenty canons were made and published 
by this council. 

At first the results of these decisions appear to have been 
salutary; but the vacillation of the royal mind, and the ex- 
tent of imperial influence in Church affairs, soon produced 
many and great disorders. On the death of Alexander, 
Athanasius was appointed to succeed him as Bishop of Alex- 
andria, when he soon found that, although the Council of Nice 
had dealt very decisively with the heresy of Arius, that evil 
was not destroyed. Its abettors, taught caution by their de- 
feat, had greatly increased in energy and vigilance. At length, 
mainly, as is supposed, by the influence of his sister, Constan- 
tine himself was persuaded that Arius was unjustly con- 
demned. He was, therefore, allowed to return from exile; 
but as Athanasius refused to receive him to communion, the 
whole influence of the Arian faction was brought into opera- 
tion to effect the ruin of the orthodox bishop. This, indeed, 
was the course pursued under the influence of the court party. 
The decision of the Nicene council could not be formally ab- 
rogated ; but the principal supporters of the Scripture doc- 
trine were harassed and persecuted under various pretexts, 
until Eustathius, Bishop of Antioch, Asclepius of Gaza, Eutro- 
pius of Adrianople, and, at length, Athanasius also, were all 
driven into exile. Arius availed himself of these events to 
renew his efforts, and revive his influence in the Church of 
Alexandria. These measures produced such disorder, that 
Constantine summoned him to Constantinople. It seems, from 
the best history of these times which hac come down to us, 
that, although Constantine had been much warped in his 
judgment by his relations, it had rather been by a persuasion 
that Arius was essentially orthodox than that the doctrinal 
decisions of the Council of Nice were incorrect. On the ar- 
rival of Arius, therefore, the emperor demanded whether he 
was prepared to sign the canons of the Nicene council, to 
which it is said he assented. Constantine then asked whether 
he would swear to his belief in these doctrines, to which he 
also assented; and having thus subscribed and sworn, Alex- 
ander, who, notwithstanding, still regarded these professions 
as awfully false and hypocritical, was commanded on the next 
day to admit Arius to communion. On this he spent the 



HISTORY OF THE CHRISTIAN CHURCH. 411 

night in prayer; and, strange to tell, as Arius, in accordance 
with this arrangement, was proceeding to the church in tri- 
umph to demand this public recognition as a Christian believer, 
he was seized with an unnatural disease, and died suddenly. 

Soon after the death of Arius, Constantine also died. On 
the accession of his sons, by the persevering efforts of Con- 
stants, Athanasius and other expelled bishops were restored to 
their sees; but all this was done by royal power, and under 
regulations decreed by the emperor. We cannot survey the 
history of the Church at this time, without perceiving un- 
doubted proofs that Arianism was the fashionable faith, gene- 
rally favored by the rich and the great. The lamentable 
partiality of those classes for this insidious error, soon intro- 
duced another fearful innovation into the Church. The ven- 
erable Alexander, Bishop of Constantinople, died at the age 
of ninety-eight; but, before his death, his friends asked him 
whom he would recommend as a successor : he replied, " If 
you want a man of exemplary life, and able to instruct you, 
you have Paul. If you desire a man of secular skill, and 
one who knows how to maintain an interest among the great, 
and to preserve an appearance of religion, Macedonius is 
preferable/' The Arian interest among the clergy was ex- 
erted to effect the election of the latter; but there still re- 
mained sufficient piety and zeal in the Church of the new 
metropolis to secure the appointment of Paul, who was ac- 
cordingly raised to the Bishopric of Constantinople. This 
fidelity, however, failed to secure its object. The appoint- 
ment displeased the Emperor Constantius, who took upon 
himself to cancel it, and to translate Eusebius, Bishop of 
Nicomedia, an able man, but a violent Arian, to the metro- 
politan see. 

Athanasius could not tamely witness such an outrage on 
primitive Christianity. At the head of a hundred bishops he 
boldly protested against these proceedings. In consequence, 
a council was held at Antioch, where the utmost art of Euse- 
bius, and the royal influence of Constantius, who attended in 
person, were exerted to insure the triumph of the Arian fac- 
tion, and the condemnation of Athanasius ; and they suc- 
ceeded. This eminent man was obliged to retire to Borne ; 
and Gregory, a Cappadocian, was appointed to succeed him 
as Bishop of Alexandria. Athanasius, however, was so much 



412 ELEMENTS OF DIVINITY. 

beloved by his flock, and Arianism was so very unpopular, 
that violence had to be used to place the new bishop in the 
oSce to which he had been appointed. The aid of the pre- 
lect of Egypt was required • and imprisonment, scourging, 
and even death, were inflicted by this professedly Christian 
government on those Christians who, faithful to the teaching 
of an enlightened iuclgment, persisted in honoring Jesus as 
" God over all." 

During these troubles the Church in the western provinces 
of the empire, however deficient in evangelical purity and prim- 
itive simplicity, adhered with fidelity to the doctrine of Holy 
Scripture. Julius, Bishop of Rome, not only received and 
protected Athanasius, but, in a council of western bishops, 
held in that city, the conduct of this exile and of his fellow- 
sufferers was amply justified, and an appeal made to the whole 
eastern Church on behalf of the truth, and of those who suf- 
fered for conscience' sake. These measures led to the holding 
of a general council at Sardica, on the borders of the east and 
western divisions of the empire, by the joint order of Con- 
stantius and Constans ; the latter being as steadfast a sup- 
porter of the scriptural faith, as his brother was of Arianism. 
The intention of this meeting was to unite the entire Church; 
but its issue was the reverse. Feeling themselves unable to 
carry out their views, the Arian party withdrew from the 
council, which forthwith enacted several canons, justifying 
Athanasius, and devising some useful checks to the evils 
which existed. On the other hand, the eastern bishops met 
at Philopolis, and excommunicated the prelates of the West. 
Meanwhile, the orthodox in the eastern provinces were griev- 
ously persecuted. 

On the death of Gregory, who had been placed in the see 
of Alexandria, Constantius, influenced by the earnest advo- 
cacy of his brother, (who is said to have proceeded so far as 
to threaten war, if the existing abuses were not removed,) in- 
vited Athanasius to return to his bishopric, which he did ) 
and although Arianism still triumphed in other parts of the 
eastern empire, this measure had a healing and salutary effect. 

The assassination of Constans, and the suicide of his mur- 
derer Magnentius, having placed the whole empire under the 
power of Constantius, he was induced again to endeavor to 
render the Arian cause paramount throughout the world. 



HISTORY OP THE CHRISTIAN CHURCH. 413 

For tills purpose he convened a council at Milan, which he 
attended in person, and actually proposed an Arian creed foi 
adoption. This was, however, rejected by the people, and 
withdrawn; but the condemnation of Athanasius was again 
insisted on; and when aged and eminent bishops argued 
against it, the royal reply was, " I do not ask your advice : 
obey, or be banished/' When, as their last resource, thev 
appealed from their sovereign to the judgment of God, the 
frantic ruler actually drew his sworcl on them : exile, tortures, 
and death were again dealt out to the people who dared to 
obey God rather than man. 

On the death of Constantius, who died soon after these 
events, Julian, generally suraamed u the apostate/' succeeded 
to the empire ; and with him, for the last time, the reign of 
Pagan superstition was in the ascendant. Rich in talent, and 
possessing great energy and courage, this prince exerted him- 
self to the utmost, during a reign of three years, to restore 
the worship of the heathen deities, and to reestablish the 
ancient superstition. His first measures for this end began 
with a decree for universal religious toleration, which enabled 
all the exiled bishops to return to their homes. This rather 
auspicious step was, however, followed by a bitter and bloody 
persecution of the Christian cause ; in which, notwithstanding 
the laxity of the times, great numbers perished. 

With Jovian, who succeeded to the empire on the death of 
Julian, the persecution was stayed, Christianity was again 
fostered and protected, and the exiles recalled : even the 
venerable Athanasius, whom Julian refused to allow to min- 
ister at Alexandria, was restored to his flock ; and, so far as 
a mild and tolerant patronage could do it, orthodox Chris- 
tianity was favored by the imperial power. 

We have now proceeded far enough to learn the general 
effect of imperial patronage on the Christian cause. As the 
first companies of believers were united together, under the 
influence of Divine love, and a strong desire to glorify Christ, 
and disseminate on every side his great salvation, there was 
no place for earthly motives or influences, for human honor, 
wealth, or aggrandizement. They were, in fact, a spiritually- 
minded community, gathered out of the world as a leaven of 
holiness, charged with the glorious mission of imbuing all 
mankind with the same salvation ; and all the organization 



414 ELEMENTS OF DIVINITY. 

was adopted ; and all the ministers and officers were appointed 
and employed; under the guidance of the Spirit, and for the 
same great purpose. How, then, were this character and 
these objects affected by imperial patronage and courtly in- 
fluence ? The only answer which the question can receive is 
this : " Most injuriously." So far as the conversion of Con- 
stantine tended to free the Church from persecution, and to 
allow the gospel unfettered access to the millions of men 
composing the Roman empire, it was undoubtedly a great 
blessing. But w T hen a sovereign, as such, claimed to influence 
the councils of the ministers of Christ, and to legislate respect- 
ing the faith of the Church, an evil was introduced more 
mischievous in its character, and more deadly in its effects, 
than the most fiery persecution. It is not, however, in the 
immediate and direct results of such political interference that 
we are to seek for the most serious of its consequences ; but 
rather in that worldly-minded spirit, and those carnal and 
political usages, which w r ould indirectly arise from these 
causes, and undermine, and ultimately destroy, the efficiency 
of the gospel. 

We shall best discern the effect of these influences, if we 
direct our attention to the state of the Church after it had 
for some time received royal patronage and support. 

In respect of doctrine, error had as yet made but little 
progress, except in those places affected by Arianism. This 
was, indeed, a fearful departure from the truth, and exerted 
an influence far and wide. Yet the great majority of Chris- 
tian Churches still adhered to the doctrines of Holy Scripture 
respecting the Deity of Jesus. In other respects the essen- 
tial doctrines of the gospel were maintained. The canon of 
Scripture was preserved unalloyed by the introduction of the 
apocryphal books; and the sacred records were held to afford 
a sufficient rule of faith and morals. It was also most dis- 
tinctly stated, that no one, the Son of God only excepted, not 
even the Virgin Mary, was born free from original sin and its 
desert. Justification was declared to be by faith alone, 
through the merits of Christ; but not without holiness of 
life, in opposition to the merit of good works. The doctrine 
of the efficacy of the death of Christ, and his satisfaction for 
the sin of mankind, was believed; the grace of God, as the 
originating cause of the salvation of the human race, which 



HISTORY OF THE CIIItlSTJAN CHURCH. 415 

was bestowed without any merit of man, was equally re- 
ceived; while the necessity of good works was strenuously 
enforced. The Lord's Supper was still administered in 
both kinds to every communicant, and the bread and wine 
were regarded as unchanged, simple elements after conse- 
cration, but treated with reverence, as set apart for a holy 
purpose. 

Nothing was known at this period of a purgatory after this 
life; nor is any cleansing from the guilt of sin mentioned by 
the Fathers, except through the blood or atonement of Christ. 
The great elements of Popery, such as transubstantiation, the 
sacrifice of the mass, auricular confession, the seven sacra- 
ments, the treasury of indulgences, the worship of angels, 
and the adoration of the eucharist, had not yet been intro- 
duced. 

Nevertheless, additions, corruptions, and superstitions had 
been brought into operation, which opened and prepared the 
way for all these evils. 

The arrangements of the Church were no longer devised to 
promote its spiritual prosperity and extension by the conver- 
sion of souls, but were modelled on the plan of the secular 
government. The empire being divided into eastern and 
western, the Church was also so divided. The eastern Church 
contained seven dioceses; two in Illyricum, and five in the 
East. In like manner, the western Church contained seven 
dioceses; four in Italy, and three in Gaul. All these arch- 
bishops and bishops were arranged according to a certain 
gradation of order, each possessing the same relative dignity 
as was enjoyed by their respective cities. The city of Rome 
being first in rank, as the ancient capital of the empire, the 
Bishop of Rome stood first in order; the Bishop of Constan- 
tinople occupied the next rank, as belonging to the new 
eastern capital ; Alexandria was the third ; Antioch the 
fourth. Thus were introduced into the Church all the am- 
bition, contention, and rivalry, of a secular and political kind, 
which had previously existed between these cities. 

Further : reference has been made to the origin and extent 
to which Christian bishops had been led to adjudicate in cases 
of dispute and injury between members of their churches. 
The principal reason of this was, that they might not be com- 
pelled to go to law before unbelievers. When, therefore, the 



416 ELEMENTS OP DIVINITY. 

head of the state became Christian, and the institutions of 
the empire were being moulded on a Christian basis, the great 
necessity for this practice was entirely done away. xet, 
strange to say, instead of removing all this weight of secular 
duty from the bishops, now that the reason for it had disap- 
peared, Constantine made a law, that " the sentence of the 
bishop should in every case be final, and that the civil magis- 
trate should be obliged to execute it; that if, in any cause 
pending in a civil court, either party should appeal to the 
bishop, the cause should be immediately transferred to his 
court, notwithstanding the protest of the other party; and 
that from the decision of the bishop there should be no ap- 
peal. " Thus was the principal minister in every city placed 
in the position of a secular judge, and encumbered with an 
immense amount of labor, influence, and power, as alien from 
his proper duty and profession as the command of an army. 

These measures sealed and confirmed the monarchical prin- 
ciple in the government of the Church. Bishops now ruled 
in their dioceses with a kind of regal sway. Nor did their 
government merely affect the spiritual affairs of the Church. 
Numerous secular matters had become a part of their usual 
duty ; whilst, beneath the bishop, officers in a regular gra- 
dation were multiplied, which removed the Church still farther 
from its spiritual simplicity. There were presbyters, deacons, 
sub-deacons, exorcists, catechists, readers, and singers. In- 
deed, the power of the bishops had now become so great, that 
they generally ruled as supreme, except when controlled by im- 
perial influence. For it is clear, from the testimony of all 
the ecclesiastical historians of this time, that Constantino, 
and many of his successors, exercised considerable power in 
the Church. He acted quite in keeping with the office he 
sustained in the heathen state as Pont) f ex Maximus ; for he 
convoked councils, and presided at them ; he elevated bish- 
ops, composed contentions, reformed abuses, admitted ap- 
peals, constituted judges in ecclesiastical causes, deposed the 
contumacious clergy, and made laws according to his own 
will in respect of religious rites, etc. 

Although, as yet, heathenism continued to exist, and even 
under Julian again struggled for ascendancy — a circumstance 
which greatly checked the importation of heathen rites and 
usages into the Church — it is very certain that during this 



HISTORY OF THE CHRISTIAN CHURCH. 417 

century the rites of the Church were multiplied to an aston- 
ishing extent. A desire to conciliate the favor of the hea- 
then by external appearance was one prolific cause of thi3 
change ; but there were others : ecclesiastics had been raised 
to wealth and dignity ; so that what perfectly accorded with 
the beautiful simplicity of the primitive Church was now 
quite out of place. Costly and elegant places of worship had 
been erected at Jerusalem, Constantinople, Rome, Antioch, 
Nicomedia, Bethlehem, and other places. Amongst the su- 
perstitious rites which had been introduced, we may enume- 
rate the use of aromatic incense during the time of public 
prayers, and of wax lights on vigils, as well as out of the 
churches. These vigils were, indeed, amongst the most re- 
markable and questionable of the additions made about this 
time to the service of the Church. They were nocturnal as- 
semblies held in the night preceding some great feast, such 
as Easter. This vigil was the most remarkable, and the 
churches were in many places gorgeously illuminated. There 
was also introduced, about this period, a class of regulations 
enjoining a strict abstinence from certain sorts of food, such 
as meat, vegetables, wine, etc., during the fasts. But the 
most important and extensive innovation was that respecting 
the peculiar sanctity of celibacy. This had, indeed, risen into 
influence in the preceding century; but now, although still 
many in all the orders of the priesthood were married men, 
the notion was fast progressing that any elevated attainments 
in holiness were entirely incompatible with matrimonial 
union. A superstitious reverence was also at this time in- 
dulged for the relics of holy men, especially of martyrs; and 
strenuous efforts were put forth to collect the bones of such, 
or any thing pertaining to them, and to place them in cities 
and in churches, where great virtue was ascribed to them. 
Chrysostom regards the martyrs' bones, buried on the walls 
of Constantinople, as an ample defence of the city against all 
enemies. In fact, martyrs were regarded as spiritually pre- 
sent in their tombs : pilgrimages were therefore made to 
them, and the practice of invoking saints, and especially 
martyrs, may be traced to this period. A superstitious ven- 
eration was now also ascribed to the form of the cross, figures 
of which began to be placed on the communion-table, and in 
different other parts of the church, and a certain cfficacv 
18* 



418 ELEMENTS OF DIVINITY. 

began to be ascribed to it. Prayers were not only offered for 
the dead, under the notion already mentioned, but supplica- 
tions began to be made for the souls in hell, that their pun- 
ishment might be mitigated. Extravagant virtue was ascribed 
to the sacraments. Baptism was regarded as having such a 
saving power, that it was frequently delayed until the person 
was near death : Constantine himself is said to have acted in 
this manner. The eucharist was regarded in a similar way, 
and supposed to convey such saving virtue as to be placed 
sometimes in the mouth of the dead body. 

It is deeply painful to prosecute such an inquiry as this. 
Nothing can exceed the glorious display of Divine love and 
power as revealed in the gospel, and brought into full opera- 
tion at the day of Pentecost. The further triumphs of this 
grace in the conversion of souls, and in rearing up a ministry, 
daring every temporal danger, spread the knowledge of Christ 
throughout the world. Yet, although we see this gospel tri- 
umphant in opposition to bloody persecution, fire, and death, 
and in its dignified and rational simplicity defeating the 
power of kings, and turning into folly the mightiest efforts 
of Gentile learning, we are doomed to see this Divine en- 
ergy, which neither earth nor hell could resist, adulterated, 
paralyzed, destroyed by childish follies and absurd supersti- 
tions. Yes, we see the pride of power, the love of splendor 
and show, with the most absurd superstitions, unite to mar 
the efficiency of the greatest gift ever given by God to man. 

We have now to trace, in rapid succession, the principal 
circumstances in the history of the Church after the death 
of Jovian. This prince was succeeded by two brothers, Va- 
lentinian and Valens : the former ruled in the West, the latter 
in the East. Yalentinian, a man of some capacity, followed 
in the course of policy pursued by Jovian ; while Yalens, a 
weak-minded prince, allowed himself to be so influenced 
by Eudoxius, the Arian Bishop of Constantinople, that the 
mischievous and cruel policy of Constantius was virtually 
continued in the East. To such an extent, indeed, was this 
persecution carried, that all orthodox Christians were ban- 
ished from Constantinople, and all places of worship were 
closed. During this reign a council was held at Laodicea. 
The proceedings of that assembly cast important light on the 
state of the Church, and the progress of degeneracy. One 



HISTORY OF THE CHRISTIAN CHURCH. 419 

of their canons prohibits the ordination of persons recently 
baptized : a very proper rule, but one which shows that the 
unreasonable practice must have extensively obtained to de- 
mand such a means of checking it. This measure, with other 
circumstances, warrants the fear that it was not very uncom- 
mon for persons to profess Christianity, and to be baptized, in 
order that they might have an appointment in the Christian 
ministry. Another canon prohibited the election of ministers 
by the people, and transferred the power of their appoint- 
ment to the bishops. This measure was a development of 
the principles introduced into the Church by Constantino, 
and which finally placed all ecclesiastical power in the hands 
of the superior clergy. This council further enacted, that 
ministers should not lend money upon usury, nor visit taverns 
or places of entertainment, nor assist at the public shows 
which frequently accompanied marriages and festivals. The 
invocation of angels was also solemnly prohibited ; and pres- 
byters were forbidden to practice magic or enchantment. 
Deacons were forbidden to sit in the presence of a priest 
without his leave ; and ministers and monks were forbidden 
to wash in the same baths with women. All these regula- 
tions, however proper and useful, clearly indicate the preva- 
lence of fatal error, and the existence of dissoluteness of 
manners, even among those called " ministers of Christ." 

Valens, being in Scythia, commanded the presence of a 
bishop to communicate with him and his Arian attendants. 
This the prelate — very probably from conscientious motives — 
declined to do ; upon which the indignant emperor ordered 
his immediate banishment. Soon afterward the Arian Bishop 
of Constantinople died, when the Arians elected another in 
his stead, and Valens approved of their choice. The ortho- 
dox, however, also elected a bishop ; upon which the em- 
peror banished him, and the bishop who had dared to ordain 
him. This measure greatly excited the Christian population 
of the country ; and eighty ecclesiastics were sent to the em- 
peror at Nicomedia to complain of this conduct; when the 
tyrant, enraged at their presumption, ordered them to be se- 
cretly put to death. They were accordingly placed in a ves- 
sel, and sent to sea, when the ship was set on fire, and aban- 
doned by the crew. Providence did not allow this iniquity 
to bo concealed. A strong west wind drove the ship on the 



420 ELEMENTS OF DIVINITY. 

coast of Bithynia; so that, although it was burned, and the 
ministers destroyed, the fact became known to the world. On 
the death of Athanasius, A.D. 873, imperial power placed an 
Arian bishop in his stead, and persecuted the faithful of that 
city with banishment, torture, and death. During the reign 
of Yalcntinian, the celebrated Ambrose was appointed Bishop 
of Milan, through whose zealous efforts Arianism was effect- 
ually expelled from Italy. 

Gratian succeeded his father Valeatinian as Emperor of 
the West, and evinced more sincere piety than we have yet 
found in any Roman sovereign. From the days of Constan- 
tine, the emperors had, under the heathen title of Pontifex 
HaximuSj or chief-priest, assumed the highest rank in the 
Christian Church, and appeared in the peculiar robes of that 
office. With discernment and judgment which ought to 
have shamed the ecclesiastics of his day, Gratian denounced 
the practice as altogether idolatrous, and refused to assume 
the functions or the habit of that office. This emperor ap- 
pointed Theodosius as his colleague, to rule in the East * and 
he also began his reign with an evident desire to promote the 
best interests of the Church. Gratian was assassinated after 
a very short reign • and Theodosius, surmounting every 
obstacle and danger throughout a stormy season of ten years, 
at length acquired supreme dominion over the whole empire, 
A. D. 394. His reign was signalized by the formal prohi- 
bition of Paganism by law. He made it a capital crime to 
sacrifice, to attend Pagan rites, to consult the entrails of beasts, 
or to use incense or perfumes, as formally practiced in heathen 
worship. This was the death-blow of Paganism in the Roman 
Empire. The emperor did not wish to make heathen mar- 
tyrs, nor did they desire such a distinction : so, although 
Christianity, as a religion of God's appointment, led thou- 
sands to die for its truth, and was maintained in vigorous 
influence through many years of the most furious persecution, 
heathenism expired without an effort or a martyr. 

Yet this outward and formal triumph of the Christian 
Church over heathenism was any thing but favorable to real 
religion. Its presence as a rival religion seemed to keep in 
check, at least in some degree, that rash desire for innovation 
then so prevalent. When this was removed, the course of 
Christian deterioration, which had long been in operation. 



HISTORY OE THE CHRISTIAN CHURCH. 421 

seemed to riot onward without let or hindrance. Then the 
names, anniversary days, and relics of martyrs, rapidly took 
the place of the exploded heathen deities. Then pictures 
and statues were introduced into the churches, and they were 
soon regarded with a religious respect which bordered on 
idolatrous devotion. The Christian priesthood, as they now 
claimed to be called, not only acquired increasing wealth by 
securing in many places the funds and revenues of heathen 
temples, and additional honor and respect by occupying the 
unrivalled position of being the clergy of the empire, but 
also assumed a dignity to which heathen priests never made 
pretensions. A measure of ecclesiastical ambition seems to 
have pervaded the Church, of which it is difficult for us to 
form any adequate conception. What, for instance, must 
have been the extent of this arrogance, when Martin, Bishop 
of Tours, sitting at the imperial table, could gravely contend 
that a presbyter was superior in rank to an emperor ? If so, 
what must have been his ideal of the dignity of a bishop ? 

Two great means of promoting this clerical ambition, and 
cf carrying out its objects, were, about this time, vastly aug- 
mented. The first of these was the extension of the monarch- 
ical principle in the Church by the appointment of patriarchs; 
a title which was then assumed by the Bishops of Borne, Con- 
stantinople, Alexandria, Antioch, and, through courtesy, 
Jerusalem. These exercised supreme ecclesiastical authority 
in their several provinces. Councils and Synods sometimes 
overruled the power of these patriarchs \ and the emperors 
still claimed the right of convoking ecclesiastical assemblies, 
hearing appeals in respect of Church affairs, framing laws, 
and disposing of ecclesiastical dignities ; and this the most 
powerful and successful of the emperors frequently did. But 
the troubled state of the empire, and the numerous claims of 
war and policy, drew off their attention to a great extent 
from ecclesiastical matters, and left the supreme power vir- 
tually in the hands of the metropolitans. 

Another means by which this extravagant clerical power 
was sustained is found in the vast increase of monastics, who 
w T ere constantly favored by the superior clergy, and in return 
promoted their objects and views with almost boundless zeal. 
An able Church historian has described this state of things 
in the following words : " The false piety of miserable devo- 



422 ELEMENTS OF DIVINITY. 

tees liacl made the function of the clergy a very desirable 
thing; and introduced a horde of idle and vicious men into 
the Church, among whom saints sprung up as mushrooms ; 
and to these the stupid vulgar looked up, as to the highly 
favored of the Deity. The monks, like a cloud of locusts, 
covered the face of the earth ; and, regimented under diverse 
leaders, served to support the dignity of the Church, and to 
afford from their body a most abundant supply for the vacant 
sees. Convents multiplied throughout the Christian world, 
vaunted by the spirit of the times as among the most merito- 
rious of deeds." 

In the fifth century the cause of religion was greatly re- 
tarded in England by the Saxon conquest of all the eastern 
coast of the island, and the establishment, by these means, of 
heathenism throughout the greater part of the county. On 
the other hand, we read of whole nations being converted to 
the faith of Christ ; and among these we may reckon Ireland, 
Burgundy, and the Franks. 

The ancient doctrines of the gospel were still maintained, 
although in man} 7 respects fearfully checked in their influence 
by prevailing corruptions. In this age a large portion of the 
Apocrypha was recognized as Holy Scripture. We also find 
the Bishops of Rome exerting themselves to the utmost to 
establish a right to hear appeals from the bishops of other 
districts. Zosimus attempted to effect this by producing a 
spurious canon, which, he alleged, had been enacted at the 
Nicene Council. The cheat was, however, discovered, and 
the claim disallowed. 

The great heresy of this age was that of Pelagius, who 
taught " that there was no imputation of original sin to any 
man, nor any original corruption consequent on the fall : that 
Adam was mortal in his nature and condition before his trans- 
gression, and that death was not the punishment of sin : that 
the strength of freewill and of human nature is uncorrupt or 
entire, and sufficient for the beginning of every good work, 
for the prosecution of it, and for perseverance in it; and that 
man can will and perform whatever is good ; hence, that it 
is of God that we are men, but of ourselves that we are just : 
that there are three ways of salvation ; namely, by the law 
of nature, by the law of Moses, and by the law of Christ; 



KISTOUY OF THE CHRISTIAN CHURCH. 423 

that the works of the heathen were good and acceptable to 
God , although performed without the aid of Divine grace : 
that perfection was attainable in this life, either actual, so 
that believers did not sin, or possible, that they might live 
without sin." 

These insidious tenets were received by great numbers of 
persons ifi different countries; and many who did not go the 
full length of these sentiments were warped from the pure 
truth of the gospel by ascribing an unscriptural purity or 
energy to human nature. By these means, the divisions and 
schisms which preceding errors had introduced into the 
Church were perpetuated and multiplied. 

Brief as our sketch of these times must necessarily bev, we 
cannot contemplate the introduction of such changes, super- 
stitions, and errors into the Church without staying a moment 
to notice their moral and religious effects. We touch only 
on a very few points, which, however, will be seen to afford 
a key to the state of religious society as it then existed. 

Monachism had become so general, and virginity and 
celibacy so highly honored, that the married state was 
regarded as something impure, and as, in fact, only, a tole- 
rated evil. What was viewed as pious practice, therefore, 
according to the erroneous notions then entertained, was not 
based on explicit revelation, or moral consciousness, and 
could, consequently, only be considered as a series of arbi- 
trary, human, and despotic commands. And as these were 
not observed by the people at large, and, in fact, could not 
be, the notion obtained of a twofold virtue : the one higher, 
which was monkish ; the other lower, as seen in common life. 
There is, however, one thing very observable in the develop- 
ment of these doctrines; namely, that the more these notions 
of excessive purity and severity were urged and honored, the 
more lax became the obligations of veracity. This is fully 
exemplified in the teaching of the most eminent of the 
Fathers of this age ; as if an affectation of superhuman virtue 
required a corresponding release from the demands of truth. 

But, what is even of yet graver moment, the morals of the 
clergy were open to great exception. Ecclesiastical offices 
were then no longer attended with danger, but, on the con- 
trary, opened a highway to wealth, honor, and power; and, 
consequently, all the arts of unworthy flattery and low intrigue 



424 ELEMENTS 01 DIVINITY. 

were put in requisition to obtain them, and to rise from a 
lower to a higher station. In this way, not only did many 
unprepared, but actually many immoral persons push their 
way into the clerical office; while an objectionable worldly 
spirit pervaded the whole order. And as monkish virtue 
was deemed essential, and many external things were thought 
necessary to evidence spirituality of mind, a low hypocrisy 
became the distinguishing feature of the clerical order. Of 
course, there were noble exceptions to these fearful charges — 
men who evinced a high zeal for morals, and dared to rebuke 
sin wherever found ; but these were so few, as to prove that 
the reverse was the general character of their order. 

Whilst the Church was in this state, the clergy received 
from the Emperor Justinian, A. D. 539, an increase of influ- 
ence of the most extraordinary kind. He gave the bishop, 
in addition to his ecclesiastical rights and functions, civil 
jurisdiction over monks, nuns, and the inferior clergy; 
making it also the duty of the bishops to undertake the care 
of prisoners, minors, insane persons, foundlings, stolen chil- 
dren, and oppressed women ; and, at the same time, investing 
them with authority to uphold good morals, and to insure the 
impartial administration of justice. It is easy to see the vast 
amount of influence which these regulations gave to the epis- 
copal order throughout the empire. 

Whilst extensive power and influence were thus showered 
on the Church from without, the career of fatal innovation 
was going on within it, with increased recklessness. Prayers 
to saints and angels were common. Temples were dedicated 
to them almost everywhere; so that the old charge which 
Christians had so effectually urged against the ancient hea- 
thens — that they worshipped dead men — might now be with 
equal force retorted on themselves. The public use of images 
had also become general ; the veneration of relics, and the 
adoption of the doctrine of purgatory, were all but universal. 
The increase of ceremonies in public worship still continued; 
every episcopal whim or fancy found scope in some new usage 
or ceremony; the public mind was therefore constantly kept 
alive, whilst every gorgeous appearance that could be devised 
was imported into the sacred service of the Church. All 
these were, however, transcended by two grand novelties. 
The first of these was the idolatrous veneration of the Virgin, 



HISTORY OF THE CHRISTIAN CHURCH. 425 

who began to be styled " Mother of God." Litanies, which 
had been previously addressed only to God, were now pre- 
sented to her. The other was the invention of the atoning 
character of the Lord's Supper, or " mass/' as it was then called ; 
and it was believed that the sacrifice which was pretended to 
be thus offered to God, would mitigate the purifying sufferings 
which the dead were imagined to be enduring. In conse- 
quence of this notion, masses for the dead became common, 
and tended much to exalt the clergy, who, in the opinion of 
the common people, possessed the power thus to give salvation 
to the living and the dead : this ultimately became a means 
which tended greatly to enrich the Church ; for these masses 
were afterwards in such request as not to be obtained except 
by purchase. 

The progress of power in the Church had now proceeded 
so far, that the patriarch of Constantinople in the East, and 
of Home in the West, reigned like two princes in their 
respective provinces; the one too proud to bear an equal, 
the other to own a superior. The term oecumenical or " uni- 
versal" bishop had been repeatedly applied to both of them 
by the emperors. Yet when this title was given to the 
patriarch of Constantinople, Gregory of Rome was so in- 
censed, that he denounced it in the strongest terms, and 
declared, " I am bold to say, that whosoever uses or affects 
the style of i universal bishop' has the pride and character of 
Antichrist, and is, in some measure, his harbinger in this 
haughty quality of mounting himself above the rest of his 
order. And, indeed, both the one and the other seem to 
split upon the same rock. For as pride makes Antichrist 
strain his pretensions up to Godhead, so whoever is ambitious 
to be called the only or 'universal prelate/ prefers himself to 
a distinguishing superiority, and rises as it were upon the 
ruins of the rest." 

This statement is as sensible as it is important. It shows 
the views which a strong-minded person, who had studied 
the subject, entertained respecting the character of the pre- 
dicted Antichrist. But, notwithstanding the plainness and 
force of this explicit declaration, only two years after the 
death of Gregory, Boniface, who succeeded to the bishopric 
after the short episcopate of Sabinian, A. D. 606, having 
hailed the accession of the Emperor Phocas as an auspicious 



426 ELEMENTS OF DIVINITY. 

event, was complimented by that brutal and lustful tyrant 
with the title of " universal bishop ;" and, instead of relin- 
quishing the appellation as a significant badge of Antichrist, 
he seized it with the utmost avidity : from that day to the 
present time, this has been the uniform designation of the 
Bishop of Rome. And, as if to prove that nothing was suffi- 
cient to satisfy the cravings of this ecclesiastical ambition, 
the title, which was at first received as a favor from Phocas, 
was soon after not only claimed as a matter of right, but the 
bishops of Rome actually put forth the arrogant assumption 
that, as successors of Peter, they were not only entitled to 
universal ecclesiastical supremacy, but were also, by virtue 
of the same succession, possessed of universal temporal power. 
The circumstances of the times gave effect to this assump- 
tion, which, at any other period of the world's history, would 
have only provoked ridicule and contempt. Successive migra- 
tions of the barbarous Northmen had completely broken down 
the imperial power. The Saxons in Britain were inde- 
pendent ; so were the Franks in Gaul. The Visigoths ruled 
in Spain ; the Saracens and Turks were desolating the east- 
ern provinces and threatening Constantinople. The impos- 
ture of Mohammed was just then being concocted; whilst, 
throughout the whole world, there was no body so compactly 
organized as the Christian Church. With, a regular gradation 
of clergy, sustained everywhere by an innumerable army of 
monks/ cemented together in all lands by a common bond of 
union, there was only wanting a head, possessing daring and 
energy sufficient to give unity to the mass, in order to make 
it the seat and centre of universal power. This was found 
in the Bishop of Rome ; and an opportunity soon offered for 
carrying out into action these arrogant and absurd claims. 
Childeric III. then reigned in France : he appears to have 
been a weak and indolent prince, taking little or no share in 
the burdensome duties of government ; these being performed 
with great energy and ability by his minister, Pepin, who 
had only the simple title of mayor of the palace. But, as is 
generally the case, this officer thirsted for the style and title, 
as well as the power, of government. For this purpose Pepin 
convoked the states of the realm; who, although devoted to 
his interest, gave it as their opinion that, before the sovereign 
could be deposed, the views of the Bishop of Rome should 



HISTORY OF TI1E CHRISTIAN CHURCH. 427 

be ascertained as to the lawfulness of such an act. A state- 
ment of the case was accordingly drawn up, of course in 
agreement with the views of Pepin, and submitted to the 
Eoman pontiff, who, as might be expected, returned a favor- 
able answer. Upon this the unhappy king was stripped of 
his royalty without opposition, and the usurping minister was 
seated on the throne in his stead. This decision of the 
Bishop of Rome was confirmed by his successor, who had, in 
consequence of the unsettled state of Italy, travelled into 
France, to solicit assistance against the Lombards : whilst 
there, he not only formally absolved Pepin from the oath of 
allegiance which he had taken to Childeric, but actually 
crowned him the second time, together with his wife and his 
two sons : thus giving to the throne of the usurper the high- 
est sanction which the professed head of the Church on earth 
could bestow, and to this extent affording legitimacy to his 
descendants on the throne of France. In the eyes of an 
ignorant and fanatical people, this was of infinite moment to 
the family of Pepin ; and they were not ungrateful. Charle- 
magne, his son and successor, raised the bishops of Rome to 
the rank of temporal sovereigns, by conferring on them suc- 
cessively the Greek exarchate of Ravenna, the kingdom of 
Lombardy, and the state of Rome. Nothing in the wide 
range of human history is more marvellous than the manner 
in which these successive acquisitions were received. As a 
question of human policy, it would be thought that such 
success would satiate even ambition, and lead to confidence 
and exultation. There has, however, always been connected 
with the Papacy a grasp at infinity of power ; and every ele- 
ment secured is but a stepping-stone to something greater. 
On this occasion, instead of applauding the liberality of the 
French king, a forged deed was produced, which professed 
to show that Constantine, the first Christian emperor, had 
given to the Bishop of Rome the sovereignty of Rome, Italy, 
and the western provinces; so that this gift, as soon as re- 
ceived, was represented as only an instalment of that which 
had for centuries belonged to the Church, and been wrong- 
fully withheld from it. The dignity, therefore, as soon as it 
existed, was invested with the character of ancient legitimacy. 
A similar reciprocity of kindness occurred in the next reign. 
Charlemagne was solemnly crowned Emperor of the "West by 



428 BuEMT.NTS OF DIVINITY. 

the Bishop of Rome, the former Sa-viiig protected the latter 
from his disaffected subjects by a powerful army. The cup 
of clerical assumption was at length filled ; for ; at Pavia, 
A. D. 878, Charles consented to receive the empire as 
avowedly the gift of the pope. 

It will now be necessary for us to contemplate the Papacy 
in its complete form. Its essential principle was to embody 
all ecclesiastical and political power under one head. This 
was done. And it is remarkable how exactly prophecy was 
fulfilled in this instance. Dan. vii. 8. Daniel had preclict- 
ively represented the four great empires by four great beasts. 
The last of these must therefore represent the Roman Em- 
pire. The ten horns are ten kingdoms into which this em- 
pire was divided ; (verse 24 ;) the little horn is a power 
diverse from the others, and he obtains dominion over three 
kingdoms. We need not particularize, even in outline. 
Nothing can possibly be more exact than the fulfilment of 
this prediction, in the rise of the Papacy to regal temporal 
dominion ; a fact which is perpetuated to the present clay by 
the Roman pontiff still wearing a triple crown, a perpetual 
proof of his being the scriptural Antichrist. 

The same may be said of the sum total of innovation 
which had been introduced into the doctrines, worship, and 
morals of the Church. In respect of doctrine, the most fatal 
and insidious course possible was adopted. The truth of the 
gospel was not primarily assailed, but error was introduced. 
The Divinity of Christ, his atonement, and salvation through 
his merit-, were continued as doctrines taught, and to be be- 
lieved. Rut then, the sacraments given by priestly hands 
were said to possess saving power ; the eucharist, indeed, to 
afford a positive atonement. Jesus Christ was still the great 
Mediator; but his mother was all but equally honored, and 
was, indeed, a more popular object of worship. Nor were 
saints and angels excluded from the office which Holy 
Scripture declares to be the prerogative of the Son of God 
alone. The merit of Christ was still held to possess saving 
power ; but then the fires of purgatory also purified from sin ; 
and from these fires the prayers of priests could save men for 
a money payment; so that cash could supersede Christ's 
merits altogether. In fact, although truth remained, to 
some considerable extent, undenied, it was buried and super- 



HISTORY OF THE CHRISTIAN CHURCH. 429 

sedod : it remained, but was not taught. The doctrines pro- 
pounded and inculcated throughout Christendom were such 
as these : The pope's supremacy, the worship of images, 
the invocation of saints, the pains of purgatory, prayers and 
masses for the dead, the virtue and worship of relics, the 
necessity of celibacy, the merit of monachism, abstaining 
from flesh, and confession to a priest : these were the doc- 
trines and practices incessantly enforced, and to which alone 
the minds of the people were directed. 

In consequence of this assumption of universal supremacy, 
an entire separation took place between the Eastern and 
Western churches. The ecclesiastical authorities at Con- 
stantinople would never recognize the spiritual supremacy 
cf the Bishop of Rome. It was not, however, avowedly on 
this account that the separation took place. A long and 
bitter controversy had previously arisen respecting the in- 
troduction of images into churches; which measure was 
favored by the Bishop of Rome, and violently opposed by 
the Bishop of Constantinople. Different views also obtained 
respecting the procession of the Holy Ghost/ At length the 
head of the Eastern Church insisted not only on the expul- 
sion of images in his own diocese, but also at Rome. This 
issued in the mutual excommunication of the two bishops, 
and the total separation of the two sections of the Church : 
that of the West henceforth became the seat of the Papacy ; 
whilst the East was known as the Greek Church, and is now 
the depository of the faith of Greece, of many Christians in 
various parts of the Turkish dominions, and of the Russian 
Empire. This Church is scarcely less corrupt than the 
Popish. It denies the authority of the pope, maintains that 
the Church of Rome is not the only true Church, disclaims 
infallibility, works of supererogation, and indulgences, rejects 
the doctrine of purgatory; but admits prayers for the dead. 
Trine immersion in baptism is employed ; chrism or anoint- 
ing with oil immediately follows baptism. The eucharist is 
administered in both kinds, the bread being dipped in wine, 
or wine and water. Auricular confession is not regarded as 
enjoined by Divine command, but is practiced, accompanied 
by absolution. A secondary homage is paid to the Virgin 
Mary and saints. Paintings and shrines are used in worship, 
and matrimony is regarded as a sacrament. These are the 



430 ELEMENTS OP DIVINITY. 

distinguishing features of the Eastern or Greek Church. It 
will not be necessary for us to refer at any length to this 
portion of the Christian world. Its history is replete with 
disorder and convulsion, sedition and bloodshed, and will not 
repay the trouble of investigation. 

Returning to the Church of the West, we have to trace its 
development and character somewhat further. It was not 
to be supposed that the temporal sovereignty over three 
minor states could satisfy desires so vast as those entertained 
by the bishops of Rome : we have already shown that they 
aspired to universal sovereignty, and, indeed, to a super- 
human dignity on earth. Testimonies in proof of this might 
be multiplied. Innocent III., in his sermon on the corona- 
tion of the pope, thus speaks: "The Church, which is my 
spouse, does not, at her marriage with me, come empty- 
handed : she has bestowed a precious, an invaluable 
dowry on me — an absolute power in spirituals, an extensive 
authority in temporals. She has given me the mitre for the 
ensign of my spiritual, and the crown of my temporal, juris- 
diction ) the mitre as priest, the crown as king ; constituting 
me his vicar, who bears this inscription written on his thigh 
and his vestment : 'The King of kings, and Lord of lords/ " 
Carrying out these views, Pope Nicholas actually gives him- 
self the title of " God," which is to be found in the Decretal : 
" It is very plain that the pope can neither be bound nor 
loosed by any secular power ; for it appears, as we have re- 
marked above, that he was styled c God' by the pious Em- 
peror Constantino; and it is manifest that God cannot be 
judged by men." Nor was this blasphemous assumption 
confined to a solitary random assertion, or enthusiastic state- 
ment; on the contrary, it was taught, received, and acted 
on. Observe the following language, used by Cardinal Per- 
ron, speaking to Clement VIII.: "There is none of those 
whom your holiness has promoted to the sacred cardinalate, 
who embraces, reveres, and adores your beatitude with more 
affection than I do." So that this impious arrogance of the 
Papacy forms a perfect fulfilment of another Scripture pro- 
phecy : " The son of perdition ; who opposeth and exaltetli 
himself above all that is called God, or that is worshipped ; 
so that he as God sitteth in the temple of God, showing him- 
self that he is God." 2 Thess. ii. 3, 4. 



HISTORY Otf TEE CHRISTIAN CHURCH. 431 

In this manner the Papacy not only claimed to sit in the 
supreme tribunal; it went beyond this, and moulded the 
laws according to its own will. Thus we find Baronius ad- 
dressing the Venetians in the following language : " Whence 
do you derive authority to judge the judge of all, whom no 
council, however lawfully assembled, has dared to judge ?" 
Again : the same cardinal proclaims, that "If the pope neg- 
lects his own salvation, and draws by troops along with him 
innumerable people to hell, there to be eternally beaten with 
many stripes, yet no mortal ought to have the presumption 
to reprehend his faults, since he who ought to judge all 
others cannot himself be judged of any one." 

Thus we see that the Church, as presented to us in the 
Papacy, exhibits an individual man enthroned as God, set- 
ting himself above all human investigation or reproof, even 
although he should by his wickedness be preparing to de- 
scend into hell himself, and by his influence to be conduct- 
ing others thither ! Well might the Holy Ghost predict this 
spiritual tyranny by asking, "Who is like unto the beast? 
Who is able to make war with him?" Well might it be 
said that the effect of this blasphemous assumption was, that 
" they worshipped the beast." Rev. xiii. 4. 

Before we pass along from the consideration of this fearful 
spiritual enormity, let me urge on your attention those ele- 
ments of error which constituted the body of Antichrist. 
You have been informed, in the preceding discussion, that 
the truth of God was not at first and directly opposed ; but 
that insidious errors were added to the truth. Men were 
taught that the communication of grace depended on certain 
acts to be performed by certain men; that various additions 
to the simple worship of primitive times were fitting and salu- 
tary; that celibacy and virginity were in themselves graces, and 
thus a factitious virtue was introduced. By these means, 
the truth of God was buried and neutralized, until the most 
fearful results were everywhere apparent. Not only had all 
appearance of spiritual religion departed from the Church, 
but Christianity had utterly failed, if regarded simply as a 
system of morals. This was the result of the errors which 
had been introduced. The simplicity and spirituality of the 
gospel had been forsaken ; justification by faith in Christ had 
faded away from the teaching of Christian ministers; the 



432 ELEMENTS OF DIVINITY 

personal experience of gracious influence by Christian be- 
lievers had ceased to be a distinguishing feature of the Chris- 
tian profession ; while ascetic celibacy was extolled as angelic 
perfection, and a magical efficacy was ascribed to the sacra- 
ments and priestly acts. 

A careful consideration of the whole case fully convinces 
me that these facts greatly affected and oppressed the leading 
ministers of the Church. On this account Augustin remon- 
strated, wept, groaned, trembled, preached, wrote; and Sal- 
vian, following close on his steps, mournfully walks over the 
ruins of the Christian world, and when he comes to Carthage 
finds it the home of every unclean thing. A reform was 
seen to be essential, or Christianity must be admitted to be 
a failure. Two courses were open to the heads of the Church. 
They might have returned to the simple and mighty truths 
of the gospel, as proclaimed in Holy Scripture ; they might 
have gone back to the manners, preaching, and spiritual piety 
of the apostles; but then the clergy must have renounced 
the presumed legerdemain efficacy of their acts, and have 
abandoned the worldly pride, and pomp, and power for which 
they had so earnestly struggled. This course was not taken. 
Another means was resorted to : the destinies of the world 
trembled in the balance : the dragon gave power to the heast: 
earth and hell prevailed, and a dark, dense night of error 
set in on the Church and the world. 

This language is very strong; but it is amply justified. 
The sacrifices which the prevailing evils demanded were not 
made, the requirements of the cause of Divine truth were 
not met. The superior clergy saw Christian society rapidly 
merging into the heathenism and idolatry from which it had 
been extricated. They saw that some reform was indispen- 
sable to the continued existence of the Christian Church. 
An effort was made proportionate to the crisis. But, instead 
of bringing back the simple truth of Scripture, they recog- 
nized the principles of an earthly and carnal policy. The 
safety of the Church was sought in a more extensive and 
elaborate organization of the hierarchy; and this so far met 
the case as to interpose a formidable barrier to the spread 
of outward immorality, and society, as such, was consolidated 
and preserved ; but as the principles of action were earthly, 
the results were unhallowed and pernicious. 



HISTORY OF THE CHRISTIAN CHURCH. 433 

Nothing, indeed, is more remarkable than the adaptation 
of the fully developed system of Popery to the political and 
external objects for which it was designed. Let it be re- 
membered that this took place at a time when the old Roman 
empire was crumbling into fragments, and while the barbarian 
Northmen on the one hand, and the infuriated Moslem hosts 
on the other, were desolating the nations. Then, and under 
these circumstances, a scheme of ecclesiastical polity was 
brought into operation, avowedly under the highest possible 
sanction, not limited to any country, or class of society, or 
rank in life, but freely offering to talent and energy, whether 
found in the courts of princes or in the cowherd's shed, a 
means, not merely of having a place in the Christian minis- 
try, but of having this with an unlimited prospect of pro- 
gressive elevation to a degree of wealth, honor, and power 
which looked down on emperors and kings as creatures of a 
meaner species, and enabled them who were thus raised to 
revel even on earth in the attributes of God. Such pros- 
pects not only lured the best talent and energy into the 
Church, but cemented it, when there, into an unbroken mass. 
No matter where a man was born, who nursed him, or in wdiat 
land he was educated ; when introduced into the ecclesiastical 
order, he knew no country or kindred : the Church became 
his world. Success might transplant him to other lands, and 
bring him to people of other tongues; it mattered not: the 
language of the Church was everywhere the same, and her 
interests were his. And all this, you will perceive, when 
commerce held out no alluring hand to the enterprising, its 
wealth-producing power being comparatively unknown ; when 
learning out of the Church w 7 as not only profitless, but dan- 
gerous ; when even the profession of arms had, to a great de- 
gree, fallen into disrepute : at such a time, and under such 
circumstances, the world seemed to exist only for the Church. 
The little learning that remained was in her monasteries and 
cloisters j and wealth, rank, and power appeared to be exclu- 
sively her patrimony. 

But this successful, gorgeous, and mighty fabric, so cleverly 
organized, and reared to such colossal magnitude, was not the 
Church of Christ. The history of the Papacy is, therefore, 
not our subject. It may be necessary for us, in passing from 
century to century, to give a rapid sketch of its progress 

19 



434 ELEMENTS OF DIVINITY. 

until the great Reformation regenerated Europe : we have no 
other interest in its history. But in tracing what I recog- 
nize as the Church of Christ, I must turn away from this 
complication of art, and power, and external grandeur, to 
seek for men who had personal experience of the religion of 
Jesus, in its primitive simplicity and saving power. 

In making this observation, I must not be supposed to inti- 
mate that no personal piety could exist in the Papal commu- 
nion. No; the remarkable peculiarity of this system is its 
retention of the truth, and its claim to universality. It did 
not, as some have since done, deny the atonement, and aggre- 
gate together only those who received a tenet which in its 
nature seems to exclude the salvation of the gospel. On the 
contrary, Popery, in its worst forms, and in times when it was 
most rampant, has held the Deity and humanity of Jesus, 
and the complete efficacy of his atonement. Delusive and 
destructive as its fearful amount of error has been, I dare not 
say or think that in all ages many simple-minded Christians 
may not have received the truth and acted upon its princi- 
ples, and thus have experienced and rejoiced in salvation by 
grace. 

That a seed of truly pious persons was maintained in the 
earth, notwithstanding the prevalence of deadly error, can 
scarcely admit of a doubt. When, however, these were found 
in the body of the Church which was reputed orthodox, they 
would not be prominent, but exist rather in defiance of pre- 
vailing errors and usages, than as the result of suitable spi- 
ritual agencies. There is, however, reason for believing that 
much sterling godliness obtained among many of those bodies 
which were reputed heretics. The Noyatians, a sect which 
arose in the third century, on account of a dispute, whether 
those persons who had denied the gospel in times of persecu- 
tion should be afterwards received back into the Church ; 
and the Nestorians, who became a separate body in the fifth 
century on a nice philological question, as to the proper terms 
in which to describe the mystery of the Saviour's incarna- 
tion — both of these sects held all the essential truths of the 
gospel, and in all probability retained much sterling piety. 
The remains of the latter body still exist in Assyria. 

The farther we advance, however, the more difficult it be- 



HISTORY OF THE CHRISTIAN CHURCH. 435 

comes to seek the probable abode of the meek and pious fol- 
lowers of Christ. In the sixth century the successor and the 
followers of Augustin in Africa maintained the doctrines of 
grace ; and it may be hoped, in many cases, with fruit unto 
salvation. In France, also, Lucidus and others strenuously 
asserted evangelical truth against all opposers. And although 
Austin brought with him, in his mission to the Saxons of 
liritain, a great amount of error and superstition, we cannot 
pursue the narrative of his labors and ministry without hoping 
that, by this means, many might have believed to the saving 
of their souls. The Nestorians continued to preach Christ 
with zeal and success in the East, as did also the Donatists, 
who had formed themselves into a separate society in Africa, 
in consequence of an alleged irregular appointment of a 
bishop in that country, and appear to have possessed much 
spirituality and piety. We have, in the preserved homilies 
of the highly esteemed St. Eloi, Bishop of Noyon, a specimen 
of the teaching and doctrine which the most favored of the 
orthodox congregations enjoyed in the seventh century. "Ha 
is a good Christian," says this prelate, " who comes often to 
church, and brings his oblation to be presented on God's 
altar : who presumes not to taste of the fruits he hath gath- 
ered, till he hath first made his offering of them to God; 
who, on the return of the sacred solemnities, for many days 
preceding observes a sacred continence, even from his own 
wife, that he may approach God's altar with a safe con- 
science; and who can repeat by memory the Creed and tho 
Lord's Prayer." 

In the eighth century all satisfactory evidence of the power 
of spiritual religion had disappeared from the Church, and 
its name and existence were placed in trembling jeopardy. 
The Saracens had not only spread their religion and govern- 
ment throughout Arabia, Syria, Egypt, and the north of 
Africa, but 1 ad crossed the straits, and subdued Spain ; 
and, not content with this success, invaded France, where they 
formed an alliance with the powerful Duke of Guienne. It 
is said that on this occasion four hundred thousand Sar- 
acen warriors composed the invading army. This was a power 
greatly beyond that which Charles Martel (who at that time 
directed the resources of France) could march against them 



436 ELEMENTS OF DIVINITY. 

He, however, succeeded in detaching the disaffected duke 
from his suicidal alliance, and in a great battle overthrew the 
Mohammedan host, killing, as it is said, more than threo 
hundred thousand of them in the conflict. Had the result 
of this battle been different, there was not another nation in 
Europe which possessed the means of repelling such a host; 
and, as far as human judgment can decide, the existence of 
Christianity in the Western world depended on the issue of 
this struggle. 

The power and wealth of the clergy continued to increase. 
The barbarous nations which now occupied many parts 
of Europe were accustomed in their heathen state to allow 
their priesthood very peculiar privileges : they were, conse- 
quently, prepared, on their conversion to Christianity, to 
award similar dignities and powers to the clergy. Gifts 
to the Church became, indeed, universal, except with the 
poorest of the people. This was considered the highway to 
salvation, as propounded throughout Christendom. There 
was no crime which could not be expiated by clerical and 
saintly aid ; and this was always procurable for a handsome 

gift. i 

Still the Nestorians, though they were under Saracenic rule, 
maintained their zealous efforts to extend Christianity in the 
East, and seem to have been successful to a considerable ex- 
tent. During this century, Clement, an Irishman, was con- 
demned and imprisoned by Boniface, Bishop of Mentz ; and 
as the charges against him include references to his great 
preference of the Scriptures to every other authority, and his 
earnest appeal to them, it has been supposed that, whatever 
were his own errors, he was able to rebuke the errors of the 
times. The fathers of the Albigenses, and of the Walden- 
ses, although as yet unknown to history, will hereafter be 
shown to have maintained, even at this time, the purity of 
gospel truth. 

The ninth century presents the professedly orthodox Church 
still more complete, powerful, and wealthy, and also more 
earthly-minded, corrupt, and cruel. As the successors of 
Charlemagne declined in power, the bishops of Borne, by 
making terms with aspirants for dominion, greatly increased 
their power by increasing the number of the European states. 



HISTORY OE THE CHRISTIAN CIIURCII. 437 

Now the Romish hierarchy denied, even to councils, the 
power of determining any matter of doctrine or of discipline : 
the whole Christian world was subjected to them, as deriving 
their authority from the pontiffs of Rome only, the succes- 
sors of Peter, the representatives of Christ. New orders of 
ecclesiastics were devised, canons and canonesses were added 
to the legions of monks who swarmed in every province of 
the empire. Those errors, also, which had long been ger- 
minating in the clerical mind, had now become greatly de- 
veloped. Transubstantiation, the sacrifice of the mass, and 
the worship of the host, were maturing into established doc- 
trines. Yet this course of corruption did not continue un- 
checked. Godeschalcus, a monk of Orbais, in France, roused 
by the prevalence of Pelagianism, began to preach the doc- 
trines of grace with uncommon power and success. At first 
the clergy of every order heard him with interest and respect, 
and some bishops and other dignitaries avowed themselves as 
sharing his sentiments. At length, however, his evangelical 
discourses were found not to agree with the teaching of the 
Church, and he was accordingly accused of heresy. But in 
reasoning he was superior to all his foes. Both from Scrip- 
ture and Augustin he triumphantly defended the doctrines 
he had taught ; but this could not save him. Unable to con- 
fute their victim, the heads of the Church had power to de- 
stroy him. The faithful preacher was degraded from his office, 
flogged until covered with blood, and then cast into a loath- 
some dungeon. His teaching had, however, awakened a 
spirit not easily subdued. The friends of the .persecuted 
preacher united; many bishops, with the Archbishop of Lyons 
at their head, vindicated his character; and fourteen pro- 
vinces, assembled at Langres, concurred in the same opinion ; 
but by this time Godeschalcus had perished in prison. 

Others, also, though with less sacrifice to themselves, pro- 
moted the interests of true religion. Claudius, Bishop of 
Turin, whose diocese included Piedmont, by his preaching 
and writings, withstood many of the existing abominations, 
and effectively disseminated evangelical truth. It is gene- 
rally supposed that the Waldenses derived great benefit from 
this prelate. The churches in Bohemia and Moravia, which 
had been founded by Cyril, still continued independent of 
Rome; and ; if not worshipping God without superstitious 



438 ELEMENTS OF DIVINITY. 

observances, at least with more of " spirit and truth' ' than 
others. In Britain, also, and especially among the ancient 
inhabitants of Wales and Cornwall, much piety, learning, 
and zeal were found at this period. The Nestorians still pro- 
secuted their labors in the East, which were crowned with 
success. 

The tenth century brought no perceptible change in the 
Church, except that spiritual and intellectual darkness be- 
came more dense, and ecclesiastical profligacy and immorality 
more general and daring than ever. It is said that Theophy- 
lact, son of the Emperor Constantine, the patriarch of the 
East, who was raised to that dignity at the age of sixteen, 
delighted in a stud of two thousand horses, which were fed 
and pampered on the most costly fare ; and that on one occa- 
sion, being informed, as he was celebrating high mass, that 
his favorite mare had foaled, he left the church and the 
sacred service, went and embraced the pet beast and her off- 
spring, and then returned to finish the solemn sacrament. 
If possible, however, things were in a yet worse state at 
Rome. According to the confessions of even respectable 
Roman Catholic writers, "the appearance of the Church was 
much defiled, and its state really deplorable. The popes were 
false pontiffs : the abomination of desolation was seen in the 
temple : Christ was asleep in the ship, and there Was no one 
to awake him : moreover, men, monsters in their kind, of the 
basest life and debauched manners, intruded themselves into 
the Roman see, and the depravity extended through every 
rank; cardinals, bishops, priests, and deacons, followed the 
evil example of the popes m " while, as even Baronius admits, 
" vile harlots, the mistresses of the bishops of Rome, domi- 
neered in the Papal see." A single instance of this may be 
given. John X., Archbishop of Ravenna, was raised to the 
Papal throne by the influence of his mother-in-law, Theodora, 
with whom he continued an incestuous intercourse. He was 
murdered by Marozia, who shortly after succeeded in placing 
at the head of the Christian world, under the title of John 
XI., her own illegitimate son by a preceding pope, Sergius 
III. And these men were the vicars of Christ, and the 
channels through which alone his grace could be obtained ! 

Little can be said respecting the progress of evangelical 



HISTORY OF THE CHRISTIAN CHURCH. 439 

godliness in this century. The successors of those mentioned 
in the last century seemed to follow in their footsteps, and 
many of them undoubtedly experienced the saving grace of 
Christ. 

Yet, notwithstanding these circumstances, the nominal 
Church was greatly enlarged. Hollo, who had led a horde of 
barbarous Normans into France, and established himself there, 
was induced by his queen to submit to be baptized, and his 
warriors followed his example. In Poland, a similar influ- 
ence introduced Christianity ; a daughter of the Duke of 
Bohemia, having been married to the king, induced her hus- 
band to adopt her religion ; and a host of monkish mission- 
aries soon appeared to spread this faith throughout the country. 
But, according to the fashion of the times, a shorter course 
secured this object. The queen prevailed upon her royal 
consort to issue a command that his subjects should be bap- 
tized : to this they gave a reluctant acquiescence, and Poland 
was henceforth numbered among Christian countries. A 
third instance of this kind occurred just before the close of 
the century. Anna, sister of the eastern Emperor Basil 
II., was, A. D. 987, married to Wladimir I., Duke of 
Russia : she also induced her lord to receive her reli- 
gion. His subjects appear to have followed his example 
freely, and Russia has to the present day made one of the 
most powerful Christian nations, after the manner of the 
Greek Church. Hungary, also, which had previously re- 
ceived some Christian knowledge, was confirmed in the faith 
by the marriage of Sarolta, who had been baptized at Con- 
stantinople, with the king of that country. Norway and 
Denmark likewise received Christianity in this century; but 
rather in consequence of the martial prowess of Oth o the 
Great, Emperor of Germany, than from teaching or convic- 
tion. These national conversions, however unsatisfactory in 
a religious point of view, had an immense influence on the 
state of Europe. Prior to this, these northern tribes, un- 
checked by any principle, pursued a constant course of ag- 
gression on the countries of southern Europe, and frequently 
subdued and occupied important districts. With their no- 
minal conversion to Christianity all this was terminated. We 
hear no more of the pirates of the North, or of their ravages 
by sea or by land. 



440 ELEMENTS OF DIVINITY. 

The eleventh century is famous in history for those wars 
which have obtained the name of u Crusades/' and which 
were waged for the purpose of rescuing the Holy Land from 
the dominion of the Mohammedans. Peter the Hermit, a 
tool of Pope Urban II., was the first to stir up Europe to 
this project. He had travelled into Palestine, and had re- 
turned, burning with indignation that the places sanctified 
by the residence, wwks, and sufferings of Christ, should be 
trodden down by unbelievers. His eloquence at length 
roused Europe to send forth her best blood and utmost treas- 
ure, to rescue those sacred scenes from the power of the 
Saracens. There was little or nothing in these enterprises to 
entitle them to consideration, viewed in a religious aspect. 
At first, however, the effort was successful : Jerusalem and 
part of Syria were rescued from Saracenic rule, and erected 
into a sovereign power as "the kingdom of Jerusalem." The 
papal dominion remained the same : scandalized by the foul- 
est vices, and frequently brought to the brink of ruin by the 
ungovernable ambition of her pontiffs. At this season, for 
some time, we find rival popes resisting and anathematizing 
each other. Yet in all these troubles the pontiffs of Rome 
labored to effect a measure which was calculated mightily to 
consolidate their political influence. They endeavored to free 
the monks everywhere from the jurisdiction of their proper 
bishops and sovereigns, and to place them under the immediate 
government of the lioman see ) and to a considerable extent 
this was effected. 

The great religious contest of this period respected the 
Lord's Supper. Leutheric, Archbishop of Sens, had affirmed 
that none but the faithful received the body of Christ in this 
ordinance. But this was too near an approach to common 
sense to be tolerated. The king and the archbishop's friends, 
however, averted the storm of opposition by inducing the pre- 
late to be silent on that subject in future, and to enjoy his 
bishopric. A nobler spirit despised such timid counsels. 
Berenger, a man eminent for learning and Christian purity, 
zealously maintained that no change whatsoever passed on 
the symbols of the eucharist — that they were merely signs of 
Christ's absent body. Leo XL was enraged at this announce- 
ment. Meanwhile, the heretic had been made archbishop of 
Angers. Stimulated and strengthened by numerous disciples, 



HISTORY OE THE CHRISTIAN CHURCH. 441 

the pious prelate supported his cause against the pope and 
the king of France; and Leo, seeing the peril of contest, al- 
lowed it to sleep. But his successor renewed the persecution ; 
and, having summoned the culprit to Rome, induced him, by 
terrific threats, to sign a contrary opinion. No sooner, how- 
ever, was he returned to his own diocese, than he repeated his 
former sentiments, and declared his humiliation at having 
been induced by the fear of death to disguise his real senti- 
ments. Hildebrand, who succeeded to the popedom, treated 
Eerenger with kindness on the whole, and did not seem dis- 
posed to take up the case ; but, besieged with incessant ap- 
peals, he at length summoned him to Rome, and induced him 
to draw up a confession of his faith in respect of this disputed 
point, very different from that which had been previously 
extorted from him. This did not satisfy the fanaticism of 
the orthodox : they still clamored, another council was held, 
another confession extorted, still far short of the first; and 
Eerenger was dismissed in safety. But his conscience could 
not rest : he felt that he had again gone beyond what in calm 
retirement he thought right, and in consequence he spent 
the remainder of his life in solitude and prayer. His senti- 
ments, however, lived and germinated in the hearts of many. 

The twelfth century brought a renewal of the crusades on 
a larger scale than even the former; but the struggle was 
without profit. The best blood and treasure were drained 
from England, without advantage either to its policy or re- 
ligion. 

To detail the history of the popedom at this period, we 
should have to write a history of Europe. Its character re- 
mained the same : still full of ambition, turbulence, and pride; 
daring all means, however questionable, to exalt the Roman 
see. The pope, finding the Emperor Henry IV. determined 
not to make those concessions which he demanded, induced 
the son to rebel against the father. This was done; ar.d 
being assisted with all the influence of the papal government, 
the rebellion succeeded ; Henry IV. abdicated, and Henry V. 
became Emperor. But, alas for the hopes of the wicked ? 
Firmly seated on the throne, Henry V. was as intractable as 
his father. A long and sanguinary contest was the result; 

19* 



442 ELEMENTS OF DIVINITY. 

after which the cause of the dispute was accommodated, each 
party making the best bargain in its power. 

The religious pride and assumption of the papal see were, 
however, still more flagrant and astonishing. The expounders 
of ecclesiastical law at this period speak of the pope, in re- 
spect of his attributes, names, omnipotence, infallibility, di- 
vine worship, prophetical ofhce, and sacerdotal and regal 
power, as though he were actually and truly God. Abundant 
evidence of this has been given by quotations from their 
writings. 

Pope Innocent III., who obtained the papal crown toward 
the end of this century, prohibited the translation of the 
Scriptures, and the reading of them in any vernacular lan- 
guage 5 they were consequently by degrees banished from the 
pulpit, the schools, from religious writings, the laity, and at 
length from the clergy. It was, indeed, abundantly evident 
that the religion of the Church was not the religion of the 
Bible, and that they could not coexist in continual contact. 
But when the true light of revelation was shut out, saints, 
relics, and superstitions abounded. The foolish falsehoods 
propagated for this purpose deserve notice only for their enor- 
mity. The seamless coat of Christ was pretended to be found 
in France, and a portion of the blood of Christ to be brought 
from the East. 

The power of granting indulgences to sin was held by the 
pope alone ; but by him it was most liberally dispensed : par- 
don for sin of any kind or description could be obtained with- 
out difficulty for a money payment; whilst purgatory, human 
satisfaction for sin, the merit of pilgrimages, crusades, mon- 
astic life, and the other errors of this system, became yet more 
general and intense. 

The pride and arrogance of the popes, and their haughty 
demeanor to emperors and kings, in this age, knew no bounds. 
Passing over numerous other instances, we only mention the 
conduct of Alexander III. to the Emperor Frederic. The 
latter, having in some measure resisted papal tyranny, was 
excommunicated ; and found the religious fanaticism of his 
people so great, that he was obliged to submit to the lowest 
degradation. He was at length received by the pope ; when 
the emperor prostrating himself on the ground, the haughty 



HISTORY OF THE CHRISTIAN CHURCH. 443 

pontiff set his foot on the sovereign's neck, pronouncing the 
words of the Psalmist, " Thou shalt tread upon the lion and 
adder : the young lion and the dragon shalt thou trample 
under feet." Psalm xci. 13. 

Yet, notwithstanding the possession of almost unlimited 
power, this papal tyranny and corruption was extensively re- 
sisted. It is, indeed, a remarkable fact, that at this period 
there was a prevalent expectation of the appearance of Anti- 
christ; whilst many of the learned fully appreciated the 
character of existing powers in the Church, and agreed with 
Aventine in the assertion, "that all good, open, just, ingen- 
uous, and simple-minded men professed that the empire of 
Antichrist was begun." The English and German clergy 
who had married, strongly objected to put away their wives 
in obedience to papal requirement ; the Bohemian clergy re- 
fused absolutely to obey the law. The Waldenses greatly in- 
creased in number, and continued with ability and effect to 
expose the tyranny, ignorance, and superstition which reigned 
at Rome. Their doctrine was essentially the same as that 
which obtains now in Protestant churches. This at length 
raised against them such a furious storm of persecution, as 
cut off great numbers, and ultimately dispersed multitudes to 
many of the other countries of Europe. 

Peter Lombard, and Abelard the lover of Eloisa, were the 
principal theological writers of this age ; who, mingling the 
most refined subtilties of Aristotle with the strange and con- 
tradictory theology of the Fathers, and appending to this mix- 
ture no small measure of speculation, founded schools of 
learning which continued for some time. We need not 
pursue the general history in detail ; the mind turns away 
sickened at the contemplation of the prevalence of pride, vice, 
and cruelty. 

The thirteenth century brought a renewal of the crusades : 
partial gleams of success occasionally attended the Christian 
arms, but ultimately all these efforts were fruitless : no per- 
manent Christian authority was established in Palestine. 

At the beginning of this century Innocent III. was in the 
papal chair. He was a very fitting man for this dignity, and 
fully exhibited the essential principles of the system of which 
he was the head. Ambitious and tyrannical beyond measure, 



444 ELEMENTS OF DIVINITY. 

he lighted up the fires of war in every quarter, placed Sicily, 
France, Portugal, and Spain, under an interdict, deprived 
the Emperor Philip of his royal dignity, countenanced the 
usurpation of Otho the Saxon, excommunicated the Venetians, 
and in the most imperious manner summoned kings and 
princes before his tribunal whenever they offended him. 

During this century the antichristian heresy of the Bomish 
Church was completed. Transubstantiation, a doctrine 
which teaches that the bread and wine used at the Lord's 
Supper is, after consecration, truly and properly the body 
and blood, soul and Divinity, of Jesus Christ, was established 
as an essential element of faith in the Romish Church. The 
mass was authoritatively declared to be a real sacrifice for 
sin ) and the bread and wine, after consecration, under the 
title of "the host/' or "the victim/' was commanded to be 
worshipped at every celebration of the sacrament. It is 
scarcely possible to conceive of absurdity, profanity, and 
idolatry more glaringly displayed than in these tenets and 
practices. In addition to these, however, the sacramental 
cup was denied to the laity, and only received by the priests. 
But that which filled the cup of papal iniquity, was the es- 
tablishment of the inquisition. The avowed object in the 
setting up of this horrid tribunal, was to make strict in- 
quiry after suspected persons, for the purpose of subjecting 
them to imprisonment and severe examination. It was soon 
carried far beyond these purposes, and made an instrument 
of murderous torture, which has become infamous through- 
out Europe. The fable of the immaculate conception, which 
has recently (December 8th, 1854) been declared to be an 
article of faith, made considerable progress during this cen- 
tury. Auricular confession was also enforced ; it being 
made the imperative duty of every individual, of both sexes, 
to confess all his or her sins to a priest, at least once a year, and 
to perform such penances as he might enjoin on pain of pun- 
ishment. The superstitious services in honor of the Virgin 
were greatly increased. 

Meantime the morals of the clergy were sinking in due 
proportion to the depreciation of their faith : concubinage, 
fornication, and even the most unnatural vices, stained their 
character. Indeed, all the historians of this age describe it 
as a season of universal corruption. 



HISTORY OF THE CHRISTIAN CliURCH. 445 

The great violence and vices of the age increased the num- 
ber and power of the opponents of this antichristian system. 
This opposition was, to a great extent, political and carnal. 
The German emperors struggled repeatedly against papal 
arrogance and ambition ; and although frequently foiled, yet 
they succeeded sometimes in retaliating on those proud pon- 
tiffs. The Kings of France and England, although occa- 
sionally coerced and humbled, more frequently resisted papal 
tyranny with effect, and curbed the power which aspired to 
unlimited dominion. 

Literary efforts of some ability were also made at this 
time, in opposition to papal error. Several writers in Ger- 
many exposed the usurpation, base designs, and impure prac- 
tices of liome with great effect. In England, Robert, Bishop 
of Lincoln, Walter Mapes, Archdeacon of Oxford, Matthew 
Paris, and others, did good service to the cause of truth by 
their opposition to papal error, and their faithful delineations 
of ecclesiastical character. In Spain, Arnold of Villanova 
fearlessly exposed the apostasy and corruption of the clergy, 
and revealed the hypocrisy of the monastic orders with great 
effect. Even Italy produced some witnesses against prevail- 
ing corruption. 

To those interested in the progress of true religion, the 
state and persecutions of the Albigenses and Waldenses will 
be regarded as the important and affecting events of this 
period. The first of these derived their name from Albiga, 
or iUbi in France; the latter from their founder, Peter Wal- 
dus, or from a place of a similar name.* The religious doc- 
trines held by these two sects were very similar, and almost 
identical with those held by modern Protestants. They be- 
lieved the Scriptures to be a sufficient rule of faith ; and we 
have a tolerable insight into their character in the judgment 
of a papal inquisitor, who had to report on their religious 
peculiarities. He said, " They reviled the Roman Church 
and the clergy, and condemned the sacraments, the saints, 
and the approved customs of the Church; but they were of 
a composed and modest demeanor, chaste, frugal, hating 
pride, lying, swearing, and fraud." Against these pious, 
unoffending, and numerous communities, fierce and bloody 

: - The latter, mest likely. Sec Faber.'s Yallenscs and Albigenses.- Ed. 



446 ELEMENTS OF DIVINITY. 

persecuting wars were incessantly waged, until they were 
either destroyed or scattered over Europe. Of the Albigen- 
ses, it is said that between sixty and seventy thousand were 
massacred, and the others, after a desperate resistance, dis- 
persed. The Waldenses, who had in some measure recovered 
from the persecutions of the last century, were now sub- 
jected to yet more terrible sufferings. 

The fourteenth century presented Christianity in the 
East in a fearful state of humiliation, trembling for exist- 
ence in the presence of Moslem conquerors. At Rome, under 
Boniface VIII., papal pride and power were at their height. 
The popes of this period, without exception, claimed un- 
limited power, tyrannized over emperors and kings, and as- 
sumed the supreme power in all temporal as well as spiritual 
affairs. It does not suit our purpose to detail the deeds of 
darkness and blood which illustrate this period of Roman 
rule. It is, however, necessary to state that, in the latter 
part of this century, the Italian and French factions in the 
Sacred College came into open and violent collision. The 
Italian party elected a pope, who took the name of Urban 
VI. The French cardinals retired to Anagni, where they 
also elected a pope, who took the name of Clement VII. 
These rival pontiffs hurled fearful anathemas at each other; 
while the Catholic world was divided : Italy, Germany, Eng- 
land, and some other countries, obeyed Urban ; and Naples, 
France, and Spain, followed Clement. The distraction of 
the Church seemed complete. Bloody wars were excited : 
these popes died, but others were elected to fill their places ; 
so that this schism was continued for more than fifty years. 
The true character of the Papacy remained unaltered. Its 
blasphemous assumption of Divine attributes, its arrogant 
demand of all temporal power, its monstrous claim to pre- 
sent to every benefice in the world, its doctrinal error, idol- 
atry, and wickedness, remained as before. 

We are now brought to the dawn of a brighter day. The 
foolish schism already noticed greatly diminished the papal 
power ; and many within the pale of the Church, who were 
sensible of existing abominations, now ventured to bear a 
testimony against them. Philip of France is said to have 
publicly burnt a bull of Boniface VIII. The German elect- 



HISTORY OF THE CHRISTIAN CHURCH. 447 

ors, in the time of the Emperor Louis of Bavaria, published 
a spirited protest against the assumptions of the pope in the 
empire. Edward III. of England united with Louis of Ba- 
varia to resist the papal claims. Charles V. of France dis- 
played similar spirit, asserted his royal rights, ordered a book 
to be written against papal tyranny and rapacity, and com- 
manded . the Scriptures to be translated into French. 
Charles VI. followed in the same steps, and displayed equal 
spirit. Richard II., of England, with John of Aragon, and 
several other sovereigns, united to curb the power of the 
popes. Many eminent papal writers also strongly exposed 
the simony, corruptions, innovations, and vices of the popes, 
the libertinism of the monks, and the ignorance and indo- 
lence of the clergy* while the University of Paris pub- 
licly refuted and condemned the doctrines of John XXII. 
concerning the state of souls after death ; so that on every 
side evidence sprang forth, bearing testimony to the intoler- 
able character of the Papacy. 

In these circumstances we look with great interest to the 
direct efforts which were then made to reform these fear- 
ful evils, and especially to those made in England. The 
doctrines of the Waldenses, by means of their dispersion, 
were disseminated very widely during this century; and 
vast numbers in France, the Netherlands, England, Germany, 
and other countries, heartily embraced them. John Wycliffe, 
rector of Lutterworth in Leicestershire, was the morning 
star of the Reformation. This man, great as a scholar, an 
orator, and divine, is said by his own unaided powers to have 
translated the Scriptures from the Latin Vulgate into the 
English tongue. Not content with this great work, he pro- 
ceeded, by direct appeals to the word of God, to disprove 
the errors and to condemn the vices of Popery, and con- 
tinued until he had demonstrated the Papacy to be anti- 
christian. He then brought forth, from the fountain of 
light and truth, the genuine doctrines of the gospel, and 
preached salvation through the merits and sacrifice of Christ 
alone. Multitudes believed : the truth mightily prevailed 
on every side. Persecution arose; but the reformer had 
friends : John of Gaunt, the noble-minded Duke of Lancas- 
ter, and Edward III., favored him ; so that, although often 
placed in great peril, he died in peace. Bohemia was also 



448 ELEMENTS OF DIVINITY. 

the scene of similar meliorating influences. The doctrines 
of the Waldenses had become known in that country, and 
the labors of "Wy cliff e had also reached it, and produced con- 
siderable effect. At length John Huss, with Mallaesius, a 
canon of Prague, and Jerome of the same city, became 
mighty witnesses for the truth. 

It must also be mentioned as one of the most hopeful signs 
of the times, that a great revival of learning began about this 
period, which everywhere promoted the cause of truth, and 
helped forward this Reformation. 

The commencement of the fifteenth century presented the 
religious condition of Europe in a most interesting and ex- 
citing aspect. Light and darkness had been brought into 
intense collision, and the destiny of the world for ages 
seemed suspended on the result. 

It need scarcely be said that the Papacy retained all the 
errors, vices, and antichristian pretensions which had marked 
its career in preceding ages. The personal character of the 
popes of this period was as dark as in the earlier times. I 
will mention but two. Shortly after the schism between the 
conflicting popes had been healed, Eneas Sylvius was raised 
to the papal throne. He had been previously regarded as an 
able and upright man, had written a history of the Council 
of Basil with much accuracy and fidelity, and had in various 
works borne a clear and strong testimony against the errors 
and evils of Rome. He was, however, no sooner invested 
with power, than he published a bull, in which he retracted 
and condemned all his preceding works and actions. He then 
entered fully into the spirit of the system of which he was the 
head, and soon after published another bull, prohibiting all ap- 
peal from the judgment of the pope to any council. Sixtus IV. 
and Innocent VIII. followed • and then came Alexander VI., 
a man whose character for every vice and violence has 
scarcely been surpassed in the history of the world. One 
of his vices led to the proverb, that he filled Spain with har- 
lots, and Rome w T ith his offspring. He is said to have died 
by accidentally drinking some poison which he had pre- 
pared, in conjunction with his son, for the murder of nine 
newly made cardinals. 

Having attained this height of iniquity, the papal see 



HISTORY OF THE CHRISTIAN CHURCH. 449 

determined to maintain its power by violence. Early in 
this century John Huss, the Bohemian reformer, was burned 
alive by order of the Council of Constance. Jerome of 
Prague shared the same fate in the following year. In 
England a similar spirit was displayed; the bones of Wyc- 
liffe were taken up and burned, and many of his followers 
and of the Lollards were cut off. In short, it became the 
rule to destroy all who resisted the power of the priesthood. 

Meanwhile, the most reckless course was pursued at Rome. 
Impious assumption was carried so far, that eminent men 
declared "that the pope made himself more than God." 
Church preferments were sold by public auction, and pardon 
dispensed for the most enormous iniquities at a regular 
money price. What, indeed, must have been the character 
of a professedly religious government which would deliber- 
ately, and beforehand, sell a dispensation, exempting the 
holder from all punishment in this world and the next, al- 
though he committed incest, sodomy, and other nameless and 
detestable sins ? 

In this century a new agent was brought into operation, 
which mightily contributed to the advancement of civiliza- 
tion, learning, and the diffusion of scriptural truth. Print- 
ing was invented, and the art brought into use, about A. D. 
1450. The vast importance of this means of multiplying 
books, without the tedious and laborious process of copying 
with the pen, was quickly appreciated • and the new art was 
eagerly acquired and brought into practice by every nation 
of Europe. It was soon found that the rapid circulation of 
knowledge and general intelligence, thus introduced, was 
incompatible with the ignorance, delusion, and priestcraft 
which had for ages, as a mighty incubus, crushed down the 
spirit and moral enterprise of mankind ) and its immediate 
effects were highly beneficial in preparing the way for the 
great result which transpired in the following century, and 
with a glance at which we must close this lecture. 

The sixteenth century opened on a reigning Church in a 
state of universal corruption ; whilst Europe, which had 
been for some time progressing in civilization and learning, 
was everywhere preparing to rise in rebellion against ^ 



450 ELEMENTS OF DIVINITY. 

tyranny so unnatural and enormous, and thereby to secure 
mental, moral, and religious freedom. 

It was, indeed, felt, even in the Church, that a reforma- 
tion was necessary; the subject was repeatedly discussed, 
and many popes professed to enter on the work. Adrian VI., 
engaged on this subject, wrote thus to the emperor: "We 
know that there have been in this holy see, for many years, 
many abominations ; nor is it surprising if the disease should 
descend from the head to the members, from the pontiff to 
the inferior prelates." Yet, notwithstanding such confes- 
sions, nothing effectual was done. 

The most efficient and direct cause of the Reformation 
was the hawking of indulgences to commit sin, at a given 
price, throughout Germany. This roused Luther, a profes- 
sor of divinity at Wittenberg, who entered into conflict with 
papal abominations, and ceased not until Germany was 
wrested from the dark power of Rome, and placed in the 
light of scriptural truth and a preached gospel. 

Ulric Zuinglius pursued a similar course in Switzerland, 
and with the like success. 

In England a deliverance equally glorious was effected. 
Henry VIII., whose talents and energy had raised Eng- 
land to a position of great prominence among European 
states, although he had previously written against Luther on 
behalf of the Church, and earned the title of " Defender of 
the Faith," at length threw off the power of the pope, and 
separated England from the see of Rome. This course, 
which in itself was merely political, was only rendered pos- 
sible by the prevalence, in the public mind of the English, 
of those doctrines which Wycliffe had so widely disseminated. 
During the reign of Edward VI., Protestantism was for- 
mally established, and considerable progress was made in the 
communication of scriptural truth. This reign was, how- 
ever, of short duration. Edward died in 1553, leaving the 
crown to Mary, who immediately restored Popery and its 
terrors. This queen reigned five years, during which perse- 
cution continually prevailed. The noblest blood of Eng- 
land was shed at the stake ; and all that cruelty and power 
could do to put down the truth, and rear up the papal 
power, was done. Mary died, and Elizabeth ascended the 



HISTORY OF THE CHRISTIAN CHURCH. 451 

throne, in 1558, and reigned throughout the remainder of 
the century. During this reign the Protestant faith was 
fully established as the religion of Britain ; and the way 
prepared for that mighty expansion of evangelical truth, 
that glorious development of religious action and effort, 
which it is our privilege to witness. 



452 ELEMENTS OF DIVINITY. 



LECTURE XI. 

WORDS, AND THE WAY TO USE THEM; OR, THE NATURE, 
IMPORTANCE, AND PROPER USE OE LANGUAGE. 

Acting on the unquestionable principle, that a person 
cannot teach what he does not know, we have hitherto 
directed our efforts to place before the mind those import- 
ant elements of knowledge which every preacher should pos- 
sess : namely, the true character of the Bible, with an analysis 
of its contents ; the leading doctrines which it propounds ; 
an account of the Old Testament Church ; and of the Church 
of Christ, from its origin to the time of the Reformation. 
Having passed through this course of study, and earnestly 
urged you to become fully acquainted with its several parts, 
it now becomes necessary to offer some suggestions for the 
purpose of assisting you to apply this knowledge with the 
greatest effect to the proclamation of Divine truth for the 
salvation of mankind. 

In entering upon this task, we have to direct particular 
attention to the agents or instruments by which all this 
knowledge is attained, and through which alone it can be 
communicated : namely, words. If you look at any page of 
a book, and, selecting one word from the many with which it 
is covered, subject it to particular and careful examination, 
you will find it composed of several characters called letters ; 
to which you have been from your childhood taught to attach 
certain definite sounds, so that to the combination of them 
found in this word you can, by the power of speech, give 
utterance to, or, as w T e express it, speak, the word ; that is, so 
communicate the sound of the word, by your own voice, to 
the ear of any other person, as to give him, if conversant 
with our language, precisely the same idea of the identical 



OOTIDS, AND TI1E WAY TO USE THEM. 453 

meaning conveyed by that sound, as if he had seen the word 
on the page himself. Now, there does not seem to he any 
thing very remarkable or peculiar in this word. Suppose it 
be the term man. You look at it; and the separate letters 
of which it consists seem to display no intrinsic idea. For 
any thing we can tell to the contrary, it might serve as well 
for the name of a quadruped or a bird, as for the designation 
of an individual of the human family. It does not, in regard 
of its elements and formation, appear to possess any intellec- 
tual character whatever. The same remark applies to all 
other words. Yet we have no hesitation in asserting that 
these combinations which we call words are the most wonder- 
ful things ever submitted to the consideration of mankind. 

Words are the media by which thought is made visible to 
the eye, audible to the ear, and intelligible to the mind. 
They are, in fact, the palpable and apprehensible forms of 
ideas. You feel in your mind a deep and powerful emotion : 
it is breathed forth in silent aspiration, and passes away to 
be known no more. l x et let this emotion be recorded in 
written words, and a person acquainted with the same lan- 
guage, althomgh removed, by half the earth's circumference 
or by ages of time, from the individual whose mind was the 
originator of these thoughts, will by means of words realize, 
on seeing the record, the exact emotion, gauge the extent of 
feeling, and know precisely how the spirit was affected. 
But, what is a still more remarkable circumstance, these 
words not only communicate description, they have also a 
powerful tendency to produce in our mind precisely similar 
feelings to those which existed in the mind of the person 
whose condition such words represent. 

AVe say we know nothing more wonderful than this. It is 
indeed marvellous that, taking a single word, and writing it 
down in letters of such a size as to be seen by thousands of 
people assembled in one place, or by simply enunciating it 
with the voice, every one in the large multitude will thereby 
have precisely the same idea brought before his mind ! How 
strange that, by the exhibition of a written word to a large 
company, we can charge the rays of light with thought, can 
burden them with sense, so that they shall, like the electric 
telegraph, faithfully transmit the same idea to every indi- 
vidual mind there present ! Equally strange it is that, by 



454 ELEMENTS OF DIVINITY. 

enunciating the word, precisely the same thing is done, 
although by different means : in this instance, the vibrations 
of the air perform the same functions as the rays of light 
do in the former case, and convey to the mind of every 
hearer the same information. But if this is a mysterious 
process when regarded in relation to one word, what is it 
when considered in respect of an address or discourse ? Here 
the reader or speaker not only enunciates facts, and argues 
from them as premises, in favor of certain conclusions, which 
he wishes his hearers to adopt — and which he enforces with 
all the energy of his own mind, by reason, persuasion, and 
entreaty; displaying, in support of this effort, his love, pity, 
and most earnest desire ; and thus communicates his know- 
ledge, opinions, and desires to his hearers — but he is also 
able, by the various intonations of his voice and his manner 
of utterance, faithfully to communicate to the listening mind 
all the emotion, feeling, and pathos with which his own mind 
has been affected. Well might the poet, when considering 
the mystery of words, exclaim : 

" Those wondrous symbols that can still retain 
The phantom forms that pass along the brain, 
O'er unsubstantial thought hold strong control, 
And fix the essence of th' immortal soul." 

Perhaps no subject has been so largely and so unsatisfac- 
torily discussed, as the origin of language and of writing. 
Writers on this subject seem intensely bent on displaying 
their learning and philosophy, by arguing in favor of the 
human invention and progressive development of these arts. 
It is not too much to say here that these attempts would 
never have been carried to such an extent as we witness, 
but from the natural antipathy of the human mind to admit 
the interposition of Divine influence and instruction. In 
respect of language, the great English lexicographer has 
settled the question in few words : " Language must have 
come by inspiration ; a thousand, nay, a million of children 
could not invent a language : while the organs are pliable, 
there is not understanding enough to form a language ) and 
by the time that there is understanding enough, the organs 
are grown stiff. We know that after a certain age we 
cannot learn a language/' This conclusion harmonizes with 
the teaching of the Bible. Adam is not described as labor- 



WORDS, AND THE WAY TO USE THEM. 455 

ing through a lifetime to invent and arrange words, investing 
them with meaning, and settling the order of their relation 
and connection. On the contrary, we are taught that, just 
after his creation, indeed before he had any partner or com- 
panion, when, as our philosophers would say, he had no need 
of language, he gave names to all living creatures, which 
names are known to have been significant of their nature and 
dispositions. More than this, soon afterward, on receiving 
his wife, he gave utterance to the remarkable exposition of 
natural law which we have in the close of the second chap- 
ter of Genesis. We have no more doubt that the first man 
was divinely taught writing, than that he thus acquired a 
knowledge of language. For it seems impossible to account 
for the preservation of so many names and numbers through- 
out successive centuries, without the aid of such means of 
recording these facts from the beginning. 

However this may be, words were unquestionably of Divine 
origin. The first words which are recorded as being uttered, 
were spoken by God himself. It is worthy of remark that 
they strikingly exhibit the vocation and tendency of lan- 
guage : " Let there be light," said the Divine architect of 
the universe; u and there was light." And as this mandate 
exhibited our system in all its harmony, symmetry, and 
beauty, so the agency of words has enlightened the human 
family throughout all the world's history. As words are the 
vehicles of thought, they have, in all times and under all 
circumstances, been the grand means of instruction. It is 
with these very common and familiar, but truly grand and 
mysterious agents that we have to do. Do we need informa- 
tion on the most simple and ordinary subjects ? we must seek 
it in words. Are we led to ponder the most profound sub- 
limities of revealed truth ? this also must be done by the 
study of words. Here, indeed, the Holy Spirit's blessed 
illumination must not be overlooked. But the fullest recog- 
nition of this does not in any degree qualify our statement; 
for this illumination is cast on the word of God. We do not 
see spiritual things through another medium ; but, by the 
light of the Spirit of God, we perceive the beauties and 
blessings in the written word to be deeper and more numerous 
than we could otherwise have possibly discovered. Yes; and 
if we want to disseminate the gospel, and to spread abroad 



456 ELEMENTS OF DIVINITY. 

the knowledge of Christ, it must be done not by superstitious 
actions and unmeaning genuflexions, not by rites and cere- 
monies, but by sanctified conversation, and the proclamation 
of a preached gospel ; in fact, by the use of words. 

In these circumstances, is it not wonderful that we have 
not paid more attention to such an important class of instru- 
ments ? Men have argued about doctrines, have differed in 
opinion as to relations of matters of fact, have entertained 
conflicting judgments as to other subjects of importance ; and 
yet it will frequently be found that, whilst intense and anxious 
care has been given to the matters in debate, little attention 
has been paid to the terms in which those subjects are dis- 
cussed • and this neglect is in many instances the principal 
if not the only reason for the difference of opinion which has 
occasioned prolonged debate and needless dispute. 

If, then, anxious to understand the nature and" use of 
words, w T e direct our careful attention to the subject, we shall 
find that there are four things relating to them which we 
ought clearly to know, and fully to comprehend : 

1. We look at any word, and find it composed of certain 
characters called letters, and that it is intended to represent 
a certain sense : the spelling and meaning of words are there- 
fore the first things to be considered. 

2. A cursory glance at the subject will show that there 
are not only different words, but different sorts of words. A 
careful inquiry into the nature and cause of this variety, and 
of the laws which regulate and govern each of the several 
sorts of words, should next engage attention. 

3. Words are seldom used singly, but generally grouped 
together into sentences. And this grouping can only be done 
under certain laws and regulations. We should therefore 
learn fully to understand those rules, and habitually to con- 
form to them all that we write or speak. 

4. We find that words are not only intended for the eye, 
but also and principally for the ear. We have therefore to 
acquire the practice of giving to each word its exact vocal 
utterance or pronunciation; and this, whether it stands alone 
or is arranged as part of a sentence. 

I am well aware that, in urging the necessity of this know- 
ledge, I have to contend w T ith many inveterate prejudices. 
Persons who publicly take . upon themselves the office of 



WORDS, AND THE WAY TO USE THEM. 457 

teachers, sometimes speak of grammars and dictionaries in a 
slighting, if not in a contemptuous manner. But what, I 
may ask, would be thought of a person claiming to be a ma- 
son or a carpenter, who repudiated the use of those tools ne- 
cessary for the performance of these handicraft arts ? Yet, 
to a teacher, words are of far greater importance than tools to 
an artisan. Allow me then to say, at once, you cannot learn 
or teach, with any confidence of accurate conception in your- 
self, or of conveying your meaning with correctness to others, 
without this knowledge. The words you read have been 
arranged under the guidance of certain rules ; without some 
knowledge of these rules, you cannot be certain that you attach 
to these words the meaning which the writer intended to ex- 
press. Nor can you, without this knowledge, ever be certain 
that } t ou say what you mean to say. For many persons, either 
not knowing or neglecting the laws of language, have often 
spoken and written the very opposite of what they intended. 
A person is regarded as infringing the ordinary courtesies of 
life, if he does not give to a person with whom he has fre- 
quent intercourse his proper name • and why, by the same 
rule, should he not call a word by its proper name ? The 
latter fault is much more likely to lead to error and confusion 
than the former. 

This very necessary and highly important branch of know- 
ledge has been rendered very unpopular and forbidding, by 
the abstruse and incongruous manner in which it has been 
propounded to those whom it was intended to benefit. Give 
your kind attention while I endeavor, without making any 
pretensions as a teacher of grammar, to afford you a few use- 
ful hints on each of the four branches of this important sub- 
ject. 

1. First, then, as to the spelling and meaning of words. 

A word may be regarded as having a body and a soul. Its 
body, or external form, is composed of certain letters placed 
in a given order in connection with each other. This is its 
visible, tangible, unchangeable form or body. For, although 
it may be written in different hands or printed in various 
types, it is essentially the same identical thing. No letter 
can be omitted, no other can be added, no alteration in the 
order of the letters can be allowed : its true and proper iden- 
20 



458 ELEMENTS OF DIVINITY. 

titj must under all circumstances be preserved. This we call 
the body of the word. 

Now besides this, there pertains to every word a kind of 
spiritual or intellectual essence, which we call its meaning or 
sense. This, although not visible to the eye, nor audible to 
the ear, is nevertheless the great object for which the body 
of the word was formed. This soul or sense of the w 7 ord is 
not, like its body, made up of component letters which are 
fixed and unchangeable. Sometimes its range is vast in ex- 
tent and power, so exceedingly comprehensive, that the use 
of other words is not unfrequently required to limit and fix 
the sense in which an important one is to be understood. 
The thought, idea, or meaning with w 7 hich the w r ord is 
charged, is, of course, its principal quality, and should be 
most carefully studied. 

There is a third thing pertaining to words which should 
be mentioned here ) and that is their formation and deriva- 
tion. Words will be found to be composed of one or more 
syllables ; that is, of one or more such combinations of letters 
as can be pronounced in one single sound. If, for instance, 
we have to speak the word good, it is done in one simple 
vocal utterance. But w T hen we have to utter goodness, it is 
not so : here must be employed two such efforts of the voice. 
It must not, therefore, be supposed that the division of words 
into one, two, three, or more syllables, is a mere arbitrary 
arrangement, which may be lightly esteemed or neglected. 
It is, on the contrary, a natural and important result of the 
combination of letters, which should receive careful attention. 
Notice should also be taken of the manner in which one word 
grows out of another, or two or three are compounded to- 
gether so as to make one; for instance, from create comes 
created, creation, and creator. And by addition bishop be- 
comes archbishop, and house, household and householder. 

The necessary knowledge of this kind cannot, however, be 
communicated in a lecture, nor, indeed, in a grammatical 
treatise. For information respecting the correct spelling and 
the true signification of words, recourse must be had to a good 
dictionary. And this should be perseveringly consulted, till, 
in all cases of uncertainty, the mind is informed and the judg- 
ment fully matured respecting the words in our mother tongue, 



WORDS, AND THE WAY TO USE THEM. 459 

so that we have a perfect knowledge of their forms, and a 
tolerably extensive acquaintance with their sense and mean- 
ing. 

As a means of indicating the importance and extent of this 
acquirement, I will, before passing from this part of the sub- 
ject, give two examples — the first relating to the different 
significations represented by the same word ; the second 
chowing the family relationship of words, and the minute 
differences of meaning by which they are distinguished. 

The first is quoted from Dr. Johnson's quarto dictionary 
under the word bitterness, which is said to mean — 

" 1. A bitter taste. 

" 2. Malice, grudge, hatred, implacability. 

"3. Sharpness, severity of temper. 

" 4. Satire, piquancy, keenness of reproach. 

" 5. Sorrow, vexation, affliction." 

And the word is shown, by quotations from our best au- 
thors, to have been used by them in all these senses. Nor is 
this by any means a remarkable case ; for some words are 
found to possess twenty such inflexions of meaning. 

The other instance respects the meaning of the kindred 
words, happiness, felicity, bliss, blessedness, beatitude ; and is 
copied from Crabbe's " English Synonyms." The learned 
author first regards these terms in respect of their origin. 
u Hajypiness signifies the state of being happy • felicity, in 
Latin felicitas, from felix, 'happy/ most probably comes from 
the Greek word, signifying youth, which is the age of purest 
enjoyment ; bliss, or blessedness, signifies the state or property 
of being blessed ; beatitude, from the Latin beatus, signifies 
the property of being happy in a superior degree." 

These words are then considered in respect of their pecu- 
liar shades of meaning. " Happiness comprehends that aggre- 
gate of pleasurable sensations which we derive from external 
objects; it is the ordinary term which is employed alike in 
the colloquial or the philosophical style : felicity is a higher 
expression, that comprehends inward enjoyment, or an aggre- 
gate of inward pleasure, without regard to the source from 
whence they are derived : bliss is a still higher term, express- 
ing more than either happiness or felicity, both as to the de- 
gree and nature of the enjoyment. Happiness is the thing 
adapted to our present condition, and to the nature of our 



460 ELEMENTS OF DIVINITY. 

being as a compound of body and soul; it is impure in its 
nature, and variable in its degree ; it is sought for by various 
means and with great eagerness, but it often lies much more 
within our reach than we are apt to imagine. Happiness ad- 
mits of degrees, since every individual is placed in different 
circumstances, either of body or mind, which fit him to be 
more or less happy. Felicity is not regarded in the same 
light; it is that which is positive and independent of all cir- 
cumstances : domestic felicity , and conjugal felicity ', are re- 
garded as moral enjoyments, abstracted from every thing which 
can serve as an alloy. i No greater felicity can genius attain 
than that of having purified intellectual pleasure, separated 
mirth from indecency, and wit from licentiousness/* Bliss 
is that which is purely spiritual ; it has its source in the im- 
agination, and rises above the ordinary level of human enjoy- 
ments. Blessedness is a term of spiritual import, which re- 
fers to the happy condition of those who enjoy the Divine 
favor, and are permitted to have a foretaste of heavenly bliss, 
by the exaltation of their minds above earthly happiness. 
Beatitude denotes that quality or degree of happiness only, 
which is most exalted ; namely, heavenly happiness/' 

These instances will be sufficient to show that words pre- 
sent to the mind a highly important and interesting subject 
for intellectual research. Within this brief compass, we 
have a glimpse of that which I have called " the soul of a 
word/' with its vast and comprehensive range, subject never- 
theless to extensive and accurate classification. Here, also, 
we see how the family relationship of words affects their 
meaning, and how with curious exactness each word represents 
a distinct and precise sense : so that words which are com- 
monly regarded as synonymous, and which, as such, we fre- 
quently use interchangeably, are, on careful examination, 
found each to be properly the vehicle of a separate and dis- 
tinct thought. It will be seen at once that the knowledge 
of this quality gives to language a precision, elegance, 
and power, which must always be unknown to superficial 
observers. I advise you, then, to cultivate a closer ac- 
quaintance with the formation of words, and with their 
various meanings. 

.* Johnson. 



WORDS ; AND THE WAY TO USE THEM. 461 

2. We pass on to the second branch of our inquiry. A 
very slight examination is sufficient to convince us that words 
are of different sorts. You take, for instance, some words, 
table, house, man, walking, flying, and fight in g, and each sep- 
arate term conveys to you a distinct subject or idea : it has a 
meaning of its own, while many other words, such as there- 
fore, became, hence, what, why, etc., of themselves, do not con- 
vey a sense, and can only do so when employed in connection 
with other words. If we look more closely into those words 
given in the first instance, we find an essential difference be- 
tween them, which clearly divides them into two classes. Ta- 
ble, house, and man are names. They represent certain things to 
the mind. Walking, flying, and fighting, convey to the mind 
ideas of certain actions ; so that, whilst the last three are of 
a kind similar to each other, they are dissimilar to the three 
names, and cannot be subjected to the same mode of treat- 
ment. In order, therefore, to know how to use words, we 
must endeavor to ascertain how many sorts of them there are, 
and the peculiar treatment or rules which are adapted to each 
sort. 

The first sort of words to which I will call your attention, 
is that which is composed of names. These are by gram- 
marians called nouns — an old French word which simply sig- 
nifies name. This class of words therefore comprehends all 
names. It is important that you have a definite notion of the 
proper meaning to be attached to this word. They are not 
merely the names of persons which are nouns, nor even the 
names of all things; but they also comprehend the terms 
which stand for every thing that has existence. You will 
find from this definition, that the science of words, instead 
of being made up of many dry, formal, abstruse rules, as 
Grammar is usually regarded, is a subject for rational thought, 
and for the exercise of sober judgment. For instance : the 
words man, John, horse, dog, and cat, are nouns; so are the 
words, house, table, and chair ; for they are the names of per- 
sons, animals, and things. But the words thought, pride, 
folly, opinion, and sentiment, are also nouns; for although 
the meaning which they represent is imperceptible by the 
bodily senses, and unsubstantial, and cannot be called 
" things," yet they have an existence, and exercise an influ- 
ence. 



462 ELEMENTS OF DIVINITY. 

Nouns are generally said to be affected by number, gender, 
and case. 

By number we mean that a noun speaks of one, or of more 
than one ; or what is familiarly said to be singular ox plural. 
Speaking of one pen, we say pen ; of more than one, pens, 
so that the noun becomes changed in form on this account. 
This is generally done by adding s to the singular noun. But 
this rule is not universal : man becomes men in the plural ; 
box, boxes; calf, calves, and so on. 

Gender marks the distinction of the sexes in nouos; and, 
strictly speaking, all English nouns are supposed to be of 
some gender. The males are defined as masculine, females 
as feminine, and inanimate things as neuter. But no change 
is commonly made in nouns by this circumstance, inasmuch 
as the word is seldom subjected to any alteration; the mas 
culine and feminine nouns being generally words essentially 
different. 

By case, we understand the circumstances or condition in 
which the noun stands. The cases in our language are three : 
thus, " George walks to church ; John rides to town." Here 
George and John are said to be in the nominative case • that 
is, they are simply named as performing an action. The 
second or possessive case is, when a noun is placed in such a 
connection as implies the possession of something ; as, " The 
estate of my father," or, " My father's estate." Here father 
is said to be in the possessive case, the possession of an estate 
being ascribed to him. This may be done by using the word 
of, or by adding an apostrophe with an s after it, as in the 
second example. This is the only instance in which case 
affects the form of the noun. The third is called the ob- 
jective case. Thus, " Charles teaches Henry." Here Henry 
is the object of an action performed by another, and con- 
sequently is in the objective case. The following simple rule 
will be sufficient to enable any person to fix with certainty 
the case of every noun : If any person or thing be repre- 
sented as performing an action, that person or thing is a 
noun in the nominative case. If any person or thing be 
represented as possessing something, that person or thing is 
a noun in the possessive case ; and if any person or thing be 
represented as neither performing nor possessing, it is a noun 
in the objective case. 



WORDS, AND THE WAY TO USE THEM. 463 

A sort of words may next be mentioned, which, although 
very few in number, perform important services in our lan- 
guage. These are called articles ; and are of two kinds, the 
indefinite article a, or an; and the definite article the. The 
use of the article is to limit or extend the signification of 
nouns. Thus, if you are speaking generally, you would say 
a man, a house, a garden, an index. You would thus mean 
any one man, house, garden, or index. The general rule for 
the use of this article is that a is used before all nouns, ex- 
cept those which begin with a vowel, or a silent h, which 
nouns have an instead. The definite article is used to fix 
attention on any one particular object : hence we say, the 
man, the house, etc.; meaning that one man of whom we 
had been speaking, or that particular house to which refer- 
ence had been made. 

You will see, from this specimen, what is meant by these 
different sorts of words, or, as grammarians call them, parts 
of speech — as the distinctions between nouns as names, and 
articles as intended to limit or extend their signification, will 
be apparent to all who will devote their attention to the sub- 
ject 

We now introduce to your notice another kind of words, 
which have received the name of pronouns. This name 
literally signifies for nouns, and is given to words of this de- 
scription, because they are used to avoid unpleasant repeti- 
tions, and are generally employed instead of nouns. The fol- 
lowing sentence is given to show the use of pronouns, which 
are distinguished by being printed in italics : " A woman went 
to a man, and told him that he was in great danger of being 
murdered by a gang of robbers, who had made preparations 
for attacking him. He thanked her for her kindness ; and, 
as he was unable to defend himself, he left his house, and went 
to a neighbor's." Now, if there had been no pronouns, these 
sentences must have been written thus : "A woman went to 
a man, and told the man that the man was in great danger 
of being murdered by a gang of robbers; as a gang of rob- 
bers had made preparations for attacking the man. The man 
thanked the woman for the woman's kindness ; and, as the 
man was unable to defend the man's self the man left the 
man's house and went to a neighbor's. " A comparison of 
these two statements will show the nature and importance of 



464 ELEMENTS OE DIVINITY. 

pronouns in the accurate and elegant construction of sen* 
tences. 

There is scarcely any part of our language in which errors 
and inaccuracies are more frequently perpetrated than in the 
department of pronouns ; and you will find it necessary to at- 
tend closely to the subject, in order fully to understand the 
proper manner of using these words. There are four kinds 
of pronouns, and each kind is subject to distinct and pecu- 
liar laws. They axe personal, relative, demonstrative, and in- 
definite. 

(1.) In respect of personal pronouns there are four things 
to be considered : the person, the number, the gender, and 
the case. 

You have been told that pronouns stand instead of nouns. 
Now the pronoun which stands in the place of the person 
who speaks is called the first person. That which stands in 
the place of the person who is spoken to, is called the seeond 
person. And that which stands in the place of the person 
spoken of, is said to be the third person. So that in the sen- 
tence, "/am asking.^ow about him," you have the three per- 
sons clearly shown. 

The number of pronouns must be next considered. As 
they stand instead of nouns, they must of necessity follow 
the division of nouns into singular and plural ; and this is 
done by varying the spelling of the pronoun to meet the 
number of the noun which it represents. The following 
table fully shows the numbers of the personal pronouns : 





SINGULAR. 


PLURA] 


First Person 


I 


We 


Second Person 


Thou 


You 


Third Person 


He 


They 



We have now to notice the gender of pronouns. And the 
only change which this effects on the personal pronouns is in 
the third person singular, which is he in the masculine, she 
in the feminine, and it in the neuter gender. 

Case must now be considered. And this, which we said 
makes scarcely any alteration on nouns, effects most important 
alterations in their pronoun substitutes. The following table 
fully exhibits these changes : 



WORDS, AND THE WAY TO USE THEM. 



465 



First Person 



Objec. 


JSfom. 


Poss. Objec. 


JMe 


We 


!n Ur }Us 
( Ours J 


JTkee 


You 


< X r V 1 OU 

( lours J 


Him 


They 


Their 


J Her 


They 


Their Them 


It 


They 


Their 



SINGULAR, 

Nom. Poss. 

i J™y 

{ Mine 
Second Person Thou -J -<?? 

f Mas. He His 

Third Per. j Fern. She j ^ g 

[Neu. It Its 

It is necessary to explain the reason why two words are set 
down under the possessive case, against I, thou, she, we, you, 
and they. The first of these words is to be used when the 
pronoun stands before the name of the person or thing pos- 
sessed ; the second, when the pronoun follows such name. 
Thus, " This is my knife." " This knife is miner " That 
is thy house." " That house is thine." " This is our book." 
" This book is ours" etc. 

(2.) We will now speak of relative pronouns. Of these 
there are only three, who, which, and that. The two latter 
always remain the same through all numbers, genders, and 
cases. But the pronoun who becomes wfxose in the possessive 
case, and whom in the objective. It should also be observed, 
that these words, who, whose, whom, can only be correctly 
used when representing men, women, or children. It is not 
proper to say, "The dog who bit his master;" nor, " The cow 
who came into the house." But the relative that may be used 
indifferently ; as, " The boy that ran." " The horse that fell." 

These are called relative pronouns because they always re- 
late directly to some noun, pronoun, or combination of words 
which has been previously mentioned, and which is therefore 
called the antecedent. As this antecedent may be separated 
by many words from the pronoun, the writer or speaker is in 
great danger of mistaking it, and using an improper pro- 
noun. Errors of this kind are found in the works of our 
best authors. 

(3.) The demonstrative pronouns are this, these, that, those, 
and what. These are called demonstrative, because they par- 
ticularly point out, or demonstrate, the nouns before which 
they are placed, or for which they stand. They admit of no 
inflection except the change from singular to plural. That 
20* 



466 ELEMENTS OF DIVINITY. 

makes those in the plural; this makes these, and what does 
not change. 

What, who, whose, whom, and which, being employed in 
asking questions, are sometimes called interrogative pronouns; 
but the only observation necessary respecting them is this : 
that which, when used interrogatively, may be applied to 
human beings, as well as to inanimate things, although when 
otherwise employed it cannot with propriety be so applied. 
Thus it is proper to say, " Which man was it who spoke ?" 
although it is improper to say, " The man which spoke." 

(4.) Indefinite pronouns, unlike the demonstrative, express 
their subjects in a general manner. Some, one, such, other, 
any, none, another, all, etc., are of this class. They have no 
variation of case, with the exception of one and other, both 
of which have a possessive case. One, though singular in 
its general signification, is sometimes used in the plural 
number ; as, " Look at the great ones of the world :" " My 
little ones are happy/' The following examples will show 
the use of this kind of pronouns : "Some of them were 
good and diligent, others were lazy and vicious." "One 
ought to know one's own mind." None is used in both 
numbers ; as, "None is so deaf as he that will not hear." 
"None of those are equal to these." 

A fourth sort of words is called adjectives. This name 
literally signifies something added to something else. This 
class of words is, in the Anglo-Saxon tongue, called noun's 
companion. The true idea of the use of adjectives may be 
easily apprehended. These words are used to describe the 
nature or properties of nouns. They are indeed w T ords added 
to nouns, to point out with precision the qualities or proper- 
ties of the things which they represent. You may, for in- 
stance, be speaking of a house ; and, in order to point it out 
exactly, you say, " The large ichite house! 9 Here large and 
white, describing a property or quality of the house, are ad- 
jectives. " The long green field." " The tall rich man." "A 
fair woman." "A. ichite mouse," etc. Here long, green, 
tall, rich, fair, and white are also adjectives. These words 
have no gender or case ; but they have what are called de- 
grees of comparison, because they describe the measure or 
degree of the quality or property mentioned. These degrees 
are called positive, comparative, and superlative. The regular 



WORDS, AND THE WAY TO USE THEM. 467 

mode of expressing these inflexions of meaning, is by adding 
er to the adjective in the positive degree in order to form the 
comparative, and est to form the superlative; thus : 



POSITIVE. 


COMPARATIVE. 


SUPERLATIVE. 


Fair, 


fairer, 


fairest. 


Long, 


longer, 


longest. 


Wise, 


wiser, 


wisest. 



It will be observed, that in the instance last given, only r is 
added for the comparative, and st for the superlative : this is 
the case with all adjectives ending in e. Other irregularities 
will be found, or, rather, other rules must be observed, in re- 
spect to some portions of this class of words. Thus, when 
the positive ends in d, g, or t, preceded by a single vowel, 
the d, g, or t is doubled ; as, 

Red, redder, reddest. 

Big, * bigger, biggest. 

Hot, hotter, hottest. 

But if the d, g, and t are preceded not by a single vowel, but 
by a consonant or by two vowels, they are not doubled ; as, 

Kind, kinder, kindest. 

Neat, neater, neatest. 

Many adjectives, however, can be reduced to no rule, but 
are exceptions : such are, 

Good, better, best. 

Bad, worse, worst. 

Little, less, least. 

Much, more, most. 

There are some adjectives, however, which do not admit of 
these degrees of comparison ; such as all, each, every, any, 
several, some; and all the numeral adjectives, as one, two, 
three , first, second, third, etc. To these may be added those 
which end in most, and which are superlative, and do not ad- 
mit of change, such as utmost, uppermost, etc. 

The degrees of comparison, in those adjectives which admit 
s>f them, are not only expressed by these various alterations 
in thi form of the words, but also and more usually by the 
words more and most, as signs of the comparative and super- 



4G8 ELEMENTS OE DIVINITY. 

lative degree. We say intricate, more intricate, most intri- 
cate. For the employment of these words (more and most) 
for this purpose, no general rule can be laid down which does 
not admit of numerous exceptions. But it may be said, that 
generally adjectives of one syllable, and in some instances of 
two syllables, form their degrees of comparison by altering 
the word and adding to it r and st : while in some words in 
which the positive degree contains two syllables, and in 
all which have more than two, those degrees are marked by 
using the words more and most. Thus you would not say, 
more fair, but fairer, and you might say pleasanter or ten- 
devest, but you would scarcely use delicater or heautifullc&t. 
But in such cases no rules will answer, and the ear must 
commonly be your only guide ; this will direct you to use 
more delicate, and most beautiful, as smoother and more 
agreeable modes of expression. 

We have now to direct attention to another. and most im- 
portant sort of words, called verbs. Unfortunately, here the 
name has no proper significance. The term verb literally 
means word, and not any particular sort of word. It seems 
as if grammarians, unable to find any appellation for such a 
numerous and important class of words, adopted this general 
designation to distinguish them ; or, as others have supposed, 
regarding verbs as the words of most importance, have assigned 
to them this name by way of eminence. A very useful writer 
on this subject has given an explicit, although very brief, de- 
scription of this kind of words : U A verb," he observes, 
" expresses action, suffering, or a state of being, of some per- 
son or thing mentioned, and this with a reference to time." 
This definition must be amplified in order to be fully compre- 
hended by those who have not previously studied the subject. 
It clearly marks out the three sorts of verbs, which are dis- 
tinguished as active, passive, and neuter. Thus in the phrase, 
" He raises the dead," there is an action expressed; the verb 
is therefore said to be active. But in that phrase, " I am 
loved," although there is an action alluded to, the verb em- 
ployed refers to the object of the action rather than to the 
actor, and it is therefore called passive. Other verbs simply 
refer to a state of being, or express an action which is con- 
fined to the actor, such as, " I live :" here no action, but a 
state of being, is described. Again, " I rise/' expresses an 



WORDS, AND THE WAY TO USE THEM. i69 

action; yet it does not pass to another, but is confined to the 
author of the action, and describes the state or condition of 
rising : these are neuter verbs. 

The careful student will observe here that which must have 
occurred to him in our previous remarks, and which will be 
more fully described hereafter, namely, that it is not the form 
of a word, its spelling merely, which shows us what kind of 
word it is, but its use, its sense, and the manner in which, 
and the object for which, it is employed. Hence while to rise 
is a neuter verb, because the action is confined within the 
actor, to raise is an active verb because it implies an object, 
some man or thing raised. 

Having thus noticed the different sorts of verbs, it will be 
necessary to state that there are four things to be observed 
in regard of this class of words : person, number, time, and 
mood. 

If we call to mind what was said of persons, when treating 
of nouns and pronouns, very few words will suffice to apply 
this to the case of verbs. Nothing is of more importance to 
correct speaking than a clear understanding and careful ob- 
servance of the rules which regulate this section of grammar. 
A verb in every sentence must agree both in number and 
person with its noun or pronoun, which is in the nominative 
case. " I write :" " He writes :" the first instance gives the 
pronoun in the first person, (the person that speaks about his 
own writing,) and this requires the verb also to be in its first 
person, write : it would be grossly improper to say, "I writes." 
In the other instance, the pronoun is in the third person, (the 
person spoken of as writing,) and it requires the verb to be 
in the same person, namely, in the form writes. To say, "He 
write," would be nonsense. Although, as already stated, it is 
of very great importance to observe this rule, it is easily done ; 
for while there are three persons singular, and three persons 
plural, there are but two of them in which the form of the 
verb, according to rule, is altered ; and those are the second 
and third person singular. Thus we say, " I write," " You 
write," "We write," "They write," and "Thou writest," "He, 
she, or it writes." Let this be carefully noted, as well as the 
pleasing alteration in the second person singular which has 
been effected by modern improvements, and which is described 
in the next paragraph. 



470 ELEMENTS OF DIVINITY. 

There is a nicety in the employment of the verb in the second 
person singular, which must be scrupulously observed by every 
one who desires to be a good speaker. In the Holy Scrip- 
tures the pronoun " thou/' and not you, is uniformly applied 
in the singular number to every one who is separately ad- 
dressed; which shows the faithfulness of the translators. 
I3ut its use belongs preeminently to the Divine Being. " Thou 
art the man/' said Nathan to David; and, on a suitable occa- 
sion and in a very sparing manner, even in these our days of 
refinement, you may employ the same mode of speech when 
addressing an individual, instead of a class. We may also 
acknowledge with David : " But thou, Lord, art a shield 
for me. Thou hast smitten all mine enemies on the cheek- 
bone; thou hast broken the teeth of the ungodly." This is 
the most sacred and proper use of the verb and pronoun in 
the second person and singular number; and all our solemn 
addresses to God, in public and in private, are couched in the 
same august and sublime language. 

The plural form for the second person is now also used for 
the same person in the singular number ; so that the third 
person singular virtually presents the only alteration made in 
the form of the verb by number. It may not be amiss to call 
the attention of the student to the fact, that this change in 
the singular verb is made by adding s to the original word. 
Nouns so uniformly form their plural by this addition, that 
it may be necessary to remember that, in respect of verbs, 
this is the sign of the singular number. 

The number of verbs is equally simple and important. But, 
according to modern usage, the second and third persons sin- 
gular alone are affected by it. The following table shows the 
changes effected by number on a regular verb : — 

SINGULAR. PLURAL. 

First person, I write, We write. 

Second person, Thou writest, You write. 

Third person, He, she, or it writes, They write. 

This is the rule; but its application to the second person 
singular is now fallen into disuse. When addressing an indi- 
vidual, we do not now say, Thou writest, which is accounted 
vulgar, but, You write. 

The tense or time of verbs must next be considered. By 



WORDS ; AND THE WAY TO USE THEM. 471 

this we mean the alteration which takes place in the form of 
the word, in order to express the time of an action or of any 
state of being. There are three such variations of time, or, 
as they are grammatically called, tenses — the past, the present, 
and the future. These are indicated by the phrases, " I 
wrote/' "I write;" "I will write." This, of course, equally 
affects all the numbers and persons of verbs, and consequently 
introduces a great variety of inflexions. 

Before giving any further examples of these changes, it may 
be well to advert to the moods of verbs, or the different man- 
ners of expressing an action or a state of being. As, for in- 
stance, we speak of a thing either positively, or conditionally 
and indeterminately. It may be said, " I write fast," or " If 
I write fast." These manners or moods of using verbs are 
four — infinitive, indicative, subjunctive, and imperative. 

The infinitive mood is the verb in its primitive state ; as, 
to icrite, to walk. It expresses the action of writing or walking 
without any constraint or limitation. It should also be ob- 
served, that the word to, which of itself is usually a preposition, 
in this instance constitutes a part of the verb, and is necessary 
to express the action intended to be described. 

The indicative mood is that in which we express an action 
or state of being positively, and without any conditions what- 
ever. It merely indicates the action or state of being, with- 
out reference to any influencing or dependent circumstances ; 
as, "I write;" " He writes." 

The subjunctive mood is that form of the verb which we use 
when something contingent is subjoined to the action, or state 
of being, expressed by the verb ; as, "If he speak, nobody re- 
gards him." "If I should caZ/upon him, he w r ould not see me." 

The imperative mood is that form of the verb which com- 
mands, orders, exhorts, or entreats; as, " Come hither;" < : 13e 
good;" "Go directly;" "Pay me." 

An important circumstance connected with verbs is the 
formation and use of participles. These are of two sorts, 
active and passive. The first of these ends in incj ; and the 
latter is generally the same as the past time of the verb out of 
which it grows, and in regular verbs it always ends in eel. 
Thus, working is an active participle, and worked a passive 
participle. These words are called participles, because they 
partake of the qualities of other parts of speech as well as of 



472 ELEMENTS OF DIVINITY. 

verbs. Thus, in the use of the active participle just men- 
tion ed, working, it may he said, "lam working?' " Working 
is laudable;" or, "A ivorking man." In the first of these 
instances, working is a verb; in the second it is a noun; and 
in the third, an adjective. The same remarks apply to the 
constitution and use of the passive participle. 

We must next advert to those words which are called aux- 
iliary verbs; and of which there are four, to have and to be, 
to let and to do. It will be seen that these are verbs expressing 
a distinct sense as other principal verbs. To have, for in- 
stance, implies possession ; as, " I have a house." But, besides 
their use in this principal character, they serve as important 
auxiliaries in the formation of the inflexions of other verbs. 
Suppose, in speaking of working, I want to inform you that 
it is ended, that I have finished it; there is no form of this 
verb that will accurately and fully express this sense of itself. 
To say, " I work," or, "I worked," will not express my meaning. 
I must say, " / have worked." The verb to be is used in a 
similar manner. Indeed, not unfrequently both are used at 
the same time; as, "I have been;" "I had been," etc. To 
do, besides its use as a principal verb, is often employed to 
give energy and force to affirmative and negative sentences ; 
as, "I do not work ;" " I do not play." It is also often used 
interrogatively, as, " Do I write ?" u Does he go ?" To let is 
also used as an auxiliary, and especially to form the impera- 
tive mood of other verbs ; as, " Let him go ;" " Let us walk." 
There are other words used as auxiliary verbs; but as they 
are only employed in some of the moods and tenses, they are 
commonly called signs. They are, will, woidd ; can, could ; 
shall, should ; must, and ought. Will and shall are constantly 
used to form the future tense of the indicative mood of other 
verbs ; and may, might, could, would, and should, are used to 
form the subjunctive mood of other verbs. 

Allusion has been already made to regular verbs ; it there- 
fore becomes necessary to notice the difference between reg- 
ular and irregular. Those verbs are called regular which 
form their variations according to a certain rule or manner ; 
and which have the past tense of the indicative and the pas- 
sive participle ending in ed. Those verbs which do not follow 
this rule are called irregular. To walk, for instance, is reg- 
ular, its past tense is / walked, and its participle walked. 



WORDS, AND THE WAY TO USE THEM. 473 

But to write is irregular; for its past tense is I wrote, and its 
participle written. 

The conjugation of verbs is a detailed plan of all the varia- 
tions made in all the various combinations of numbers, persons, 
moods, and tenses. Into this it is not now requisite to enter, 
since what has been previously said will enable the thought- 
ful student to compile such a table for himself. 

The next sort of words which we shall notice is adverbs. 
This is a class of words chiefly used in connection with verbs, 
to express more precisely or fully the manner or quality of 
actions, movements, or states of being; as, " John writes well" 
" Fanny sings sweetly." Here well and sweetly are adverbs, 
descriptive of the quality of the writing and singing. Al- 
though we have stated the junction of adverbs with verbs to 
be their principal use, they are sometimes employed in con- 
nection with adjectives and other kinds of words. For in- 
stance, in the following passage : " When you sow small seeds, 
make the earth very fine; and if it have of late been dry 
weather, take care to press the earth extremely hard upon the 
seeds. 7 Here are four adverbs, but the last is the only one 
that refers to a verb. Yet it will be seen that they all add to 
the force and precision of the sentence. 

There are five classes or kinds of adverbs ; namely, those 
of quality or manner, those of time, of place, of order, and 
of quantity. 

The first class, of quality or manner, is the most numerous ; 
and is composed of words formed by adding ly to the adjec- 
tive, as ably, badly, ivisely, neatly, finely, strongly, coarsely, 
etc. If the adjective end in y, it is changed into i in forming , 
the adverb, as happy becomes happily ; and if the adjective 
end in le, the e is dropped and y is added, as possible becomes 
possibly. ( 

Adverbs of time are now, presently, by-and-by, soon, while, 
when, then, yesterday, to-day, to-morrow. When two or 
more words are joined together to form an adverb, they 
should be connected by a hyphen, as to-night. 

Adverbs of place are here, there, tchere, hence, thence, 
tchence, hither, thither, whither, nowhere, and some others. 

Adverbs of order are first, secondly, thirdly, and lastly. 

Adverbs of quantity are little, less, least, much, more, most, 
and a few others. 



474 ELEMENTS OF DIVINITY. 

Some adverbs admit of comparison ) as, soon, sooner, soonest, 
Those formed from adjectives by adding ly are compared by 
the words more and most ; as, more wisely, most wisely. 

We have now to call attention to another kind of words, 
which are called prepositions. This name means placed 
before, and is given to those words because they are in most 
cases placed before nouns and pronouns, as in this sentence : 
" John sent a letter to his brother, and received one from 
him on the same day by the post." Here the words to, from, 
on, and by, are prepositions. Of with, into, at, about, 
against, and many other words, easily distinguishable, 
belong to this class. The principal use of prepositions is to 
express the different relations or connections which nouns 
and pronouns have with each other. 

Conjunctions come next under our notice. These are used 
to join together words or parts of sentences. They are of 
two kinds, copulative and disjunctive. The copulative con- 
junctions are used to connect two or more nouns or pronouns 
with the action or state of being expressed by the verb ; as, 
" John and Henry return to-morrow." The disjunctive con- 
junction refers the action or state of being, expressed by the 
verb, to the nouns or pronouns separately \ as, " Thomas or 
Stephen returns to-day." Conjunctions never vary in their 
form ; they are always spelled in the same way. In them- 
selves they present no difficulty to the student; although, 
as we shall have to notice hereafter, like every other kind of 
words, they will require a due share of attention, when em- 
ployed in the construction of sentences. 

Most writers on the English language speak of another 
sort of words, which they call interjections, a term which 
means something thrown between. They are, Ah ! ! Alas ! 
and similar exclamations. They represent sound and feeling, 
but not sense or idea. 

We have now to enter upon the third inquiry respecting 
words : namely, the rules and regulations under which they 
are grouped together into sentences in order to express the 
meaning intended by the speaker or writer. 

Before fully engaging in this inquiry, it may be observed 
that this subject, although presenting no great difficulties, 
will nevertheless require close attention and careful thought. 



WORDS, AND THE WAY TO USE THEM. 475 

It will be necessary clearly to apprehend a fact to which 
allusion has been several times made incidentally in the pre- 
ceding observations : it is this, that it is not the spelling of a 
word, but its sense, which determines its character, and shows 
to what class it belongs. Endeavor, therefore, by repeated 
reading and thought, to obtain a clear view of the several 
sorts of words of which we have spoken, so that when you 
employ a word, you may know precisely the manner in which 
it ought to be used, the purpose to which it is applicable, 
and consequently the part of speech to which in that sense it 
belongs, and the rules by which it is to be governed. 

Words, when joined together for use, are formed into 
sentences ; and these are of two kinds, simple and compound. 
A sentence is a collection of words properly joined together 
so as to make a full and complete meaning. A simple sen- 
tence is a collection of words, which makes a complete sense, 
but in which the words do not require any separation or 
division, having only the full stop at the end; as, "Charles 
studies theology." In a simple sentence there is but one 
subject and one personal verb. A compound sentence consists 
of two or more simple sentences, so connected by conjunctions 
or relatives as to make one complete sense ; as, " He who 
preserves me, whose I am, and whom I ought to serve, is 
eternal." This sentence contains the following distinct asser- 
tions : " He is eternal" — " who preserves me" — " whose I 
am" — "and whom I ought to serve." 

Besides sentences, there are other combinations of words 
which merit a passing notice. A phrase consists of two or 
more words put together to express a certain relation between 
our ideas, without affirming any thing : as, "A man of piety." 
In such a combination of words something is taken for granted 
or assumed, but nothing is asserted. If, however, we go on 
to say, "A man of piety aims at pleasing God," we make an 
assertion, and complete the sentence. A phrase therefore is 
an assemblage of words without a finite verb. 

An idiom is a form of words which is peculiar to any given 
nation or language. Thus in English we say, "I am short 
of money." The corresponding words in Latin would mean, 
" Money is wanting to me." In English we ask, " What 
o'clock is it ?" In French, " What hour is it ?" 

Before we proceed, we may briefly advert to the useful 



476 ELEMENTS OF DIVINITY. 

points, or, as they are more frequently called, stops, which 
are so necessary in the construction of sentences. Their chief 
use is to make the construction of a sentence clear, by showing 
which of the words in it relate to each other. They afford 
also considerable aid in correcting pronunciation, by showing 
how the several parts of a sentence, and how whole sentences, 
stand related to each other. 

The period, or full stop, (.) is used to mark the termination 
of a sentence. The colon (:) is employed to divide a sentence 
into different members or branches. The part separated by 
this mark sometimes contains a complete sense, and always 
nearly approaches it. The semicolon (;) is used to distribute 
a sentence into two or more members, which yet have some 
connection in meaning. The comma (,) is used to mark the 
shortest pause in reading, and the smallest divisions in 
writing; and thus to distinguish parts of a sentence, which 
belong to one general branch or member, and to show which 
words are most intimately connected, and which are not so 
dependent on each other. These four points are used in 
1 Cor. xiii. 12, 13 : " For now we see through a glass, 
darkly ; but then face to face : now I know in part ; but then 
shall 1 know even as also I am known. And now abideth 
faith, hope, charity, these three ; but the greatest of these is 
charity." 

Besides these points, there are other marks used in writing, 
which may here be noticed. The parenthesis ( ) is used to 
enclose words which are introduced for illustration or proof, 
but which may be omitted in reading without injuring the 
sense of the rest; as, "And was the ransom paid? It was; 
and paid (what can exalt the bounty more ?) for thee." The 
hyphen, (-) or short line, is used to unite one or more 
words together so as to make one new word, as " son-in-law." 
The sign of exclamation (!) is used to mark words express- 
ing surprise or astonishment : "And he was afraid, and said, 
How dreadful is this place V The sign of interrogation 
(?) marks the asking of a question ; as, " Can ye drink of 
the cup that I drink of, and be baptized with the baptism 
that I am baptized with V The dash ( — ) is used perhaps much 
more frequently than it should be, and our best writers advise 
us to employ it sparingly. It seems very properly introduced in 
the case of an abrupt transition in the sense of the writer; 4s, 



WORDS, AND TIIE WAY TO USE THEM. 477 

" Here lies the great — false marble, where? — 
Nothing but sordid dust lies here." 

In pursuing our inquiry into the rules which regulate the 
construction of sentences, we will refer to each sort of words 
that has been named, and supply what is necessary on this 
head, in addition to the information already given. This 
branch of the science of w r ords is technically called Syntax. 
There are important matters relating to nouns and their agree- 
ment with verbs, which must receive careful attention, but 
which will be more suitably discussed when we speak of the 
last-mentioned sort of words. A single observation may be 
made in respect of the possessive case of nouns, when several 
nouns are employed. You, for instance, read, " Charles, 
Williain, and John's estate ;" or, " Charles's, William's, and 
John's estate." The difference between these forms of lan- 
guage is not a matter of taste, but the result of a rule adapted 
to give precision to language. In the former sentence, where 
there is but one sign of the possessive case, you are taught to 
understand that but one estate is spoken of, which is the joint 
property of Charles, William, and John ; while in the latter, 
from the different form of language employed, you learn that 
there are three estates, one belonging to each of the men. 

In addition to what has been said respecting the rules 
which regulate the use of articles, it may be added that the 
indefinite article is joined to nouns in the singular number 
only ; as, an army, a man, a people, a flock. You cannot 
say, u a horses," or " an onions." Care must therefore be 
taken, when one article is used in respect of several nouns, 
that it agrees with every one of them. You may properly 
say, " a peach, plum, and pear," but not " a peach, plums, 
and pear." Nor should nouns be thus connected together 
which require a different indefinite article; as, "a peach, 
orange, and apple;" because in this sentence the a is re- 
garded as virtually repeated before each noun, and it does 
not agree with orange, or apple ; that sentence should there- 
fore be expressed thus : " a peach, an orange, and an apple." 

Some additional information respecting the syntax of pro- 
nouns must also be given. When nouns are united by a 
copulative conjunction, the pronoun relating to them must be 
in the plural number; as, " John and Henry called upon me ; 
but they did not stay." But if a disjunctive conjunction is 



478 ELEMENTS OF DIVINITY. 

used, the pronoun must be singular ; as, " John or Henry 
called ; but he could not Wail." In reference to nouns of 
multitude, a careful observance of the rule enables a writer 
fully to convey his meaning, and the reader precisely to 
apprehend it. In speaking of the Parliament, the Confer- 
evce, or a committee, if the idea is to express the action of 
any one of these, as of a united body, the singular pronoun 
should be used, and we should say, "M enacted;" or, "M 
resolved." But if it is intended to describe this action as 
the concurrent operation of the many persons composing 
those bodies, then we should say, " After a long debate, they 
enacted." " Having discussed several amendments, they 
passed a resolution." 

It has been truly observed in respect of personal pronouns, 
that "to use the objective instead of the nominative is a 
vulgar error; to use the nominative instead of the objective 
is a genteel error." The first frequently says, "Him and me 
are going to walk ;" instead of " He and I." The second 
commits an equal blunder, by employing the phrases, " They 
are coming to see my brother and I ;" " Let you and I try 
to move it :" instead of, " They are coming to see my brother 
and me;" "Let you and me try to move it." The relative 
pronouns should, as already observed, be used with great 
circumspection. Not one of these, in fact, can ever be em- 
ployed with propriety, unless the writer or speaker preserves 
a distinct recollection of the noun or pronoun to which it 
relates, or whose place it supplies, and unless he knows that 
it is suitable to stand in such a relation. 

There are some further rules respecting the use of pro- 
nouns, of great importance to correct speaking and writing. 
Pronouns must agree with the nouns which they represent in 
gender, number, and person; as, "John Wesley and his 
coadjutors were devoted men." " Richard Watson and Adam 
Clarke discharged their duty." Personal pronouns must not 
be used for these and those. Personal pronouns are used 
instead of nouns; these and those have always nouns joined 
to them, either expressed or understood; we should not 
therefore say, " Give me them books ;" but, " Give me those 
books." 

In respect of relative pronouns, observe that the relative 
must always be in the same number, gender, and person, as 



W T ORBS ; AND THE WAY TO USE THEM. 479 

it* antecedent, and the verb must agree with it accordingly; 
a?, "He is unworthy of confidence who has betrayed his trust. " 
" The minister who officiated was very eloquent/ 7 In the 
first instance, he is the antecedent, and who the relative. In 
the second, minister is the antecedent, and who the relative. 
As an observance of this rule is of vital consequence to 
correct speaking and writing, it is always desirable to place 
the relative as near the antecedent as possible. Thus you 
may say without violation of rule, " The master punished 
the boy for disobedience, who never chastises without a 
reason ;" but it is much better to place the words thus : 
" The master, who never chastises without a reason, punished 
the boy," etc. 

In respect to adjectives, observe that double comparatives 
and double superlatives are altogether inadmissible : such as, 
chiefest, more deeper, supremest, most strongest. Attention 
is also recommended to the principle which has already been 
laid down ; namely, that the sense, and not the form, of a 
word determines its kind. Consequently, when words, which 
are usually adjectives, are used as nouns, they must be treated 
in all respects as nouns; as, "The murder of the innocents." 
" The virtuous are often unfortunate, while the guilty pros- 
per." Here the words innocents, virtuous, and guilty, are 
nouns, because they signify innocent and virtuous persons 
and guilty persons. 

Another rule necessary to be observed here is the following : 
" Every adjective, and every adjective pronoun, must agree 
with some substantive expressed or understood ; and adjective 
pronouns must agree in number with their substantives." 
As, "He is a good as well as a wise many "Few are 
happy;" that is, few persons. "The twelve" meaning 
the twelve, apostles, "TVusman;" "These men;" " That set 
of books was a valuable present." Further observe that, 
when two persons or things have been already noticed in a 
sentence, and it is necessary to speak of them again without 
repeating the nouns, we should use this in reference to the 
one which has been last mentioned; and that, to the one 
which preceded it; as, "Knowledge and wisdom are very 
different : this induces us to do what is right, and that to 
know what is right." Here this refers to wisdom, the near- 
est; and that to knowledge, which is at the greatest distance. 



480 ELEMENTS OF DIVINITY. 

Care should always be taken that adjectives be not used for 
adverbs, nor adverbs for adjectives. Thus you say, " He is 
warm/' or, " He feels warm ;" meaning he is in a warm 
state. And it is properly said, " He feels warmly the insult 
offered to him." Again : " He always appears (to be) neat." 
" He dresses neatly" In these examples the adjectives and 
adverbs cannot be interchanged. The words each, every, 
either, neither, require nouns, pronouns, and verbs to be in 
the third person, singular number; as, u Let each of them be 
heard in his turn." "Every man is accountable for himself" 

In considering syntax as relating to verbs, we come into 
the grand centre of the science of words. If we can fully 
apprehend the laws which regulate the use of verbs in rela- 
tion to other parts of speech, we may hope to know something 
important and practical respecting the correct manner of 
forming words into sentences. One thing which enhances 
the importance of the rules which regulate verbs and their 
connection with other words, is this : there must be a verb in 
every sentence. Whatever other words may be present or 
absent, a verb must be expressed or understood. 

It is highly necessary that we pay attention to what are 
called understood words, to which reference has already fre- 
quently been made, especially as we are constantly using 
phrases which are called elliptical; that is, in employing 
them we do not, as it were, go quite round the circle, and 
utter or write every word which is necessary to complete the 
sense ; but, on the contrary, we omit some words which 
are fully understood, both by speaker and hearer. Thus : 
" He told me that he had given John the book which the 
printer brought the other night." Now every one fully un- 
derstands this ; yet you will see that we have omitted several 
words necessary to the completion of the sentence. Given 
John the hook, is not a complete phrase. The whole fully set 
forth would stand thus : " He told to me that he had given 
to John the book which the printer brought to this place on 
the other night." It is not unfrequently the case that a word 
so understood may have what is called a power to govern the 
form of other words employed. So that while we by no 
means encourage the adoption of the stiff circumlocution 
which would result from the abandonment of all elliptical 
phrases, we advise the young student, in all cases of doubt, 



WORDS, AND THE WAY TO USE THEM. ' 481 

to supply these understood words in his own mind, by which 
means he will probably find that they solve his difficulty. It 
is not expedient for me to take you through all the rules that 
have been laid down for our guidance iu respect of the pro- 
per employment of verbs in sentences ) but I will call your 
attention to two or three which are of the greatest conse- 
quence. 

First, then, verbs must agree in number and person with 
the nouns or pronouns which are the nominatives of the sen- 
tence. You have been told that the nominative is the per- 
son or thing which is represented as performing an action. 
To this information we may add, that when any person or 
thing is represented as being or doing, the noun or pronoun 
representing such person or thing is in the nominative case. 
As, " Charles teaches John." Charles is here the nominative 
as the actor, and is a noun in the third person singular • and 
teaches is a verb of the same number and person ; and there- 
fore the words are correctly placed together. But if we say, 
"Charles and Thomas teaches John;" or, "'Thomas teach 
John and Charles," we violate this fundamental law of our 
language. For, in the first instance, " Charles and Thomas" 
make a plural nominative which requires after it the plural 
verb teach ; as, " Charles and Thomas teach John." So, in 
the next instance, where the plural verb teach is connected 
with the singular nominative Thomas, it should, of course, 
be, " Thomas teaches John and Charles." For the agree- 
ment is required between the nominative and the verb, and 
Thomas is the actor, and consequently the nominative, and 
whether one or twenty nouns follow the verb, they, being ob- 
viously by their position in the objective case, do not affect 
the form of the verb. When nouns represent being or ex- 
istence in any state or condition, the same rule applies. 
" Charles is reading." " He is walking." " John and Henry 
are riding." All these are quite correct : the nominative is 
followed by the verb in the same number and person as it- 
self. We have, however, sometimes heard people say, " He 
are reading." "They is going to town." "John, Thomas, 
and Henry is thinking of emigrating." In all these cases 
the error is manifest. In the first, the verb is plural follow- 
ing a singular nominative; in the other two there is a 
singular verb following a plural nominative. They should 
21 



482 ELEMENTS OF DIVINITY. 

therefore be written, " He is reading," " They are going to 
town." "John, Thomas, and Henry are thinking of emi- 
grating." But in all cases care must be taken that the ear 
does not mislead the judgment. Taught and trained to use 
the last-mentioned form of words, some persons have been 
induced to use the following phraseology: "John, Thomas, 
or Henry are about to emigrate." But this is wrong; for 
here, although there are three nouns, there is but a singular 
nominative, the disjunctive conjunction or making the sense 
of the words to be, that one person of the three is about to 
emigrate; and hence, if this be intended as the speaker's 
meaning, the passage should stand thus : " John, Thomas, or 
Henry is about to emigrate." 

The second rule applying to verbs is this : The verb to 
be has the same case after it as it has before it. As, "Jam 
he"- Here i, the first person singular in the nominative case, 
precedes the verb ; and he, the third person singular, nomi- 
native case, follows it. So in the following : "It was she." 
"It is they." "I supposed him to be the person." 

We have in the foregoing observations noticed some ex- 
amples of that kind of agreement which the rules of our 
language require between different sorts of words, and which 
is called " concord." Such, for instance, is the agreement 
between the nominative of a sentence and the verb ; between 
an adjective and a substantive; and between a relative and 
its antecedent. This agreement you will have perceived to 
be a most essential requisite to correct writing or speaking. 
It is called " concord," because of the necessity for a mu- 
tual accordance between the pairs of words to which I have 
referred. There is another kind of agreement which we 
shall now have to notice, find which is called " government." 
This arises out of the £oW$r which one word has, in requir- 
ing another to be in a particular mood, tense, or case. We 
may illustrate the nature of this, by stating and explaining 
another important rule : namely, "Active verbs govern nouns 
and pronouns in the objective case;" that is, the noun or pro- 
noun must be conformed to the active verb describing the 
action of which it is the object. Thus, " They support us* 9 
" Virtue rewards her followers ." "Alexander conquered the 
Persians." All this appears very natural ; and it is always 
desirable that the objective form should not be separated from 



WORDS ; AND THE WAY TO USE TIIEM. 483 

its verb. When it is otherwise, the rule of which we are 
speaking is frequently violated ; as in the following instances: 
"Who should I esteem more than the wise and good?" 
" Those are the men who he thought true to his interests/' 
In these cases the objective, coming before the verb, is 
erroneously supplied by a pronoun in an improper case. 
These sentences should be written, " Whom should I esteem/' 
etc. " Those are the men whom" etc. 

Another instance of this kind of relation between different 
sorts of words is found in the fact, that " prepositions govern 
the objective case;" as, "From him that is needy turn not 
away." " We may be good and happy without riches." In 
the latter instance the effect of this law is not seen, because 
the objective case following the preposition is a noun, and 
it does not change its form ; for whether riches be in the 
nominative or the objective, it is spelled alike. It is, how- 
ever, in the objective case in this sentence. But in the 
former passage we clearly see the rule exemplified. " From 
him" etc. Here we have the pronoun in the objective case; 
and it must be so, because the preposition imperatively re- 
quires it. You cannot with propriety say, " From I, or he, or 
she ;" but, From me, thee, him, her, or it, may, according to 
circumstances, be used. For prepositions govern the objec- 
tive case. 

To these may be added two or three other directions. 
Never use two negatives in a sentence, as in English they 
destroy each other; the passage has in consequence an af- 
firmative meaning which is much better expressed affirm- 
atively. "Nor did they not perceive him ;" that is, they 
did perceive him. " His language, although inelegant, is 
not ungrammatical ;" that is, it is grammatical. 

Again : "All the parts of a sentence should correspond to 
each other; a regular and dependent construction should be 
carefully maintained throughout." The following sentence 
is therefore inaccurate : " Thomas was more beloved, but not 
so much admired, as Charles." This inaccuracy will be 
avoided and uniformity introduced into the whole sentence, 
by. placing the words thus : " Thomas was more beloved than 
Charles, but not so much admired." 

We have thus given, as fully as our limits allow, the prin- 



484 ELEMENTS OF DIVINITY. 

cipal of those rules which direct and regulate the arrange- 
ment of words into sentences. We have, in the next place, 
to notice the importance of a proper pronunciation of words 
and sentences. We use this phrase advisedly; for it marks 
out the two grand divisions of this important branch of know- 
ledge — the sound, or correct pronunciation of separate words, 
and the proper enunciation of these, when grouped into sen- 
tences and paragraphs. 

Our space will not allow of a detailed account of the va- 
rious sounds of the several letters of the alphabet, the laws 
by which syllables are formed, and the numerous modifica- 
tions which the sounds of letters undergo in combination. 
Yet all these are important elements of knowledge for all who 
wish to use their mother tongue in an intelligent manner. 
Every one should have a good pronouncing dictionary. It 
may, however, be noted, that the careful observance of the 
pronunciation of the best speakers, and a steady attention to 
the proper manner of enunciating words, will do much toward 
inducing an exemption from serious error in this particular, 
w r hich is perhaps one of the most difficult to teach in a satis- 
factory manner by written directions. It requires only 
slight observation to perceive that a great number of the 
words in our language are not pronounced as they are spelled, 
but in a very different manner. You have only to speak the 
following words, plough, cough, though, to perceive that the 
same letters in different connections are pronounced in a very 
different manner. Yet the requirement of a correct pronun- 
ciation, if sought early in life, say at or before the age of 
twenty, is far from being difficult; and, even long after that 
age, serious faults and defects may be effectually cured. In 
order to this, many directions are not necessary; one simple 
observance will be sufficient : namely, steady and constant 
application to the subject. Dr. Johnson is reported to have 
been asked by what means he acquired the art of conversing 
with such exact propriety of language, that any sentence 
falling from his lips might be written down and printed with- 
out alteration or correction; to which the eminent man is 
said to have replied thus : "When very young, it occurred 
to me that what I had to do very frequently, I ought to be 
able to do very well ; knowing, therefore, that I should have 
to speak perhaps more frequently than to do any thing else, 



WORDS, AND THE WAY TO USE THEM. 485 

I set myself every time I spoke to express myself in the best 
possible manner, and have in consequence acquired the habit 
of speaking with tolerable accuracy." Is not this example 
worthy of imitation? I have known men declare, "I will 
carefully study the substance of my discourse, and if persons 
demur to the manner of its delivery, I shall regard them as 
unworthy of consideration." But why should a sensible dis- 
course be delivered in a slovenly manner ? Is not such con- 
duct like that of the person who studiously prepared an ex- 
cellent dinner for his friends, and of set purpose had it 
served up on a dirty table-cloth and with dirty plates, knives, 
and forks ? Who does not see the folly of such conduct ? 
No one is more sensible than I am that the Head of the 
Church, in the exercise of his Divine prerogative "to send 
by whom he will send," frequently thrusts out sanctified per- 
sons into spheres of usefulness for which by human judgment 
they would not be thought qualified ; and that it is our duty 
to meet their infirmities and failings with all Christian kind- 
ness and forbearance. Still the person thus called owes a 
duty to his God, to his call, and to his hearers, to make these 
infirmities as few and as unimportant as possible. 

Before passing from this topic, I will offer a few words on 
accent and quantity. Accent is that stress of the voice with 
which one syllable of a word is pronounced in relation to 
others. No general rule can be given for the placing of the 
accent; your attention to good speakers, and frequent con- 
sultation with your pronouncing dictionary, are the most effi- 
cient means to the successful acquirement of this art. It 
may, however, be desirable to notice the fact, that the ac- 
cent in many instances shows the sense in which the word is 
used, and indeed the sort of word which it is in that sense. 
Ab'sent, ab'stract, aug'ment, con'test, digest, frequent, tor'- 
ment, and numerous other words accented on the first syl- 
lable, are nouns. But all these words are used also as verbs, 
and then they are invariably accented on the second syllable. 
Thus, if you say, " a digest of statute law," you speak the 
word differently from its pronunciation when you say, " to 
digest' food;" and so if you speak of "a place of tor'ment," 
the sound is very different from "to torment'." In the one 
case the stress of the voice is placed on the first, and in the 



486 ELEMENTS OF DIVINITY. 

other on the second, syllable. As all words of two syllables 
have one, and but one, syllabic accented, this is a very im- 
portant consideration. These may be taken as examples of 
the rule, although there are a few words which when used in 
combination with others are exceptions, such as di-rect, some- 
times, etc., or when we properly lay an equal stress on both 
syllables. These, however, when pronounced alone, are al- 
ways accented only on one syllable. The solitary exception 
to this rule is the word amen, which, even when pronounced 
alone, has both syllables delivered with equal force. 

In speaking of quantity, we allude only to the relative 
length of syllables in single words, such as is seen between 
the word fat and the first syllable of father. 

We pass on to a consideration of the proper pronunciation 
of words when grouped together in sentences, and thus de- 
livered in consecutive order. Here, as a first consideration, 
we notice emphasis. As accent gives prominence to some 
syllable of a word, so emphasis, by giving a stronger and 
fuller sound to a particular word in a sentence, points out 
the sense, and gives force and energy to the meaning of the 
passage. So requisite is this to effective reading and speak- 
ing, that it has been called "the life of discourse." 

Not only is this the case, but emphasis is frequently essen- 
tial to give a sense to words, which without it becomes du- 
bious and of uncertain import. The following question is 
frequently cited as an illustration of this : " Do you ride to 
town to-day V 1 This question is capable of four different 
senses, according to the application of the emphasis. If the 
person putting this inquiry wished to ascertain whether the 
party addressed was going to town himself, or to send 
another person in his stead, he would place the emphasis on 
the word you : "Do you ride to town to-day V 7 But if he 
wished to know whether the person would vide, or go in any 
any other manner, he would place the emphasis on that word, 
and say, "Do you ride to town to-day V While if it was 
desirable for him to know whether the party would ride to 
town, or go to any other place, the question would be put 
thus, "Do you ride to tozvn to-day?" And if the doubt was 
whether this ride was to take place on that day or at any 
future time, he would say, "Do you ride to town to-day V 
So that by speaking the words printed in italics with ern- 



WORDS, AND THE WAY TO USE THEM. 487 

phatic force, this short sentence would convey these four 
several distinct senses. 

The following passage quoted from Murray is given to 
show that, although the quantity of syllables is fixed by 
specific rules as it respects the pronunciation of single words, 
these rules, when the words are arranged into sentences, are 
frequently overruled by the situation of the emphasis; and 
syllables are consequently rendered long or short according 
to the sense which they are intended to convey : 

" Pleased thou shalt hear — and learn the secret, power, etc, 
Pleased thou shalt hear — and thou alone shalt hear — 
Pleased thou shalt hear — in spite of them shalt hear, 
Pleased thou shalt hear — though not behold, the fair. 

" In the first of these instances, the words pleased and hear 
being equally emphatical, are both long ; whilst the two in- 
termediate, thou and shalt, being rapidly passed over, as the 
sense demands, are reduced to a short quantity. 

"la the second instance, the word thou, by being the most 
important, obtains the chief, or rather the sole, emphasis; 
and thus it is not only restored to its natural long quantity, 
but obtains from emphasis a still greater degree of length 
than when pronounced in a separate state. This greater de- 
gree of length is compensated by the diminution of quantity 
in the words pleased and hear, which are sounded shorter 
than in the preceding instance. The word shalt still con- 
tinues short. Here we may also observe, that though thou 
is long in the first part of the verse, it becomes short when 
repeated in the second, on account of the more forcible em- 
phasis belonging to the Avord alone which follows it. 

"In the third instance, the word shalt, having the empha- 
sis, obtains a long quantity. And though it is impossible to 
prolong the sound of this word, as it ends in a pure mute, 
yet in this, as in all similar instances, the additional quantity 
is to be made out by a rest of the voice, proportioned to the 
importance of the word. In this instance, we may again 
observe that the word shalt, repeated in the second part of 
the line, is reduced again to a short quantity. 

"In the fourth instance, the word hear, placed in opposi- 
tion to the word behold, in the latter part of the line, obtains 
from the sense the chief emphasis, and a proportionate length. 



488 ELEMENTS OF DIVINITY. 

The words thou and shalt are again reduced to short quanti- 
ties, and the word pleased lends some of the time which it 
possessed to the more important word hear. From these 
instances it is evident that the quantity of our syllables is 
not fixed, but governed by emphasis. To observe a due 
measurement of time, on all occasions, is doubtless yery diffi- 
cult; but by instruction, attention, and practice, the diffi- 
culty may be overcome." 

The difficulty of which the learned grammarian speaks is 
greatly increased by a circumstance which he has not men- 
tioned, but which is of great consequence. In all these 
cases, the necessary emphasis, with all its effect on the 
lengthening and shortening of syllables, must be fully ap- 
plied before the reader comes to the causes of these changes. 
You will observe, that the first four words of these several 
lines are all exactly alike, and would, of course, be read 
alike, and consequently in an unmeaning manner, unless the 
eye, trained to anticipate the voice, apprehends the purport 
of the latter part of the line before the beginning of it is 
pronounced; and the judgment on this information decides 
on the proper enunciation of the words. 

In addition to this, it should be noted, that emphasis not 
only affects the quantity of syllables, but frequently reverses 
their established accent. You will see this to be the case in 
the following instances: "He must iVcrease, but I must 
rfe'erease." " There is difference between giving and for'- 
giving." 

Study to obtain a just conception of the force and spirit 
of the sentiments you are about to deliver, and allow this to 
direct you in respect of the emphasis throughout. Empha- 
sis, indeed, is nothing more than the natural effect of the 
sense and power of the sentiments delivered, marked, in the 
intonations of the speaker, by their effect on his mind, and 
thus conve}^ed to the hearer. Artificial rules on this par- 
ticular can only be misleading. A person of sound judg- 
ment and good taste, knowing and feeling his subject fully, 
will impress on his delivery all those intonations which con- 
stitute a correct application of emphasis. We have therefore 
to acquire these abilities, that we may possess this power. 
Yet it may be safely said, that the person who is but just 
beginning to direct his attention to a correct manner of de- 



WORDS; AND THE WAY TO USE THEM. 489 

livery, will seldom feel it difficult to select many words which 
he may consider to be emphatic. It will, therefore, be a 
great mark of wisdom in him to avoid making a large selec- 
tion, but rather to reduce their number. A very general 
fault of speakers, and especially of young speakers, is to lay 
the emphasis on so many words as to damage the sense of 
their discourse, and to distress their hearers. If, therefore, 
w r e venture any advice to such, beyond what is given above, 
it will be this : Avoid by every means an unmeaning empha- 
sis, which can only give an apparent force to language, by 
sound at the expense of sense. Rather aim at delivering 
your words in an even tone of voice, and only give an em- 
phatic force to a word when its necessity, or at least its 
certain propriety, is undoubted. 

To those who have constantly to recite our beautiful hymns 
in couplets, to public congregations, it may be necessary just 
to observe, that, in performing this duty, not only must they 
carefully observe the proper accent and emphasis, but also 
the rhythm. Nothing can be finer than the beautiful stanzas 
of Charles Wesley, when properly delivered; scarcely any 
thing more painful to a correct and w T ell-trained mind, than 
to hear them read in a careless or unmeaning "sing-song 
manner." To avoid such an evil, and acquire the pow T er to 
read correctly, is worth careful attention and effort; and 
these will enable you to succeed. 

It will be necessary here to notice that remarkable devel- 
opment of power, illustration, and ornament, which has been 
introduced into discourse under the title of "figurative lan- 
guage." Holy Scripture is pervaded with instances of this 
description in every variety. Our Saviour said of Herod : 
"Go ye, and tell that fox, Behold, I cast out devils, and I 
do cures to-day and to-morrow, and the third day I shall be 
perfected." By these words it was not intended to convey 
the idea that the King of Judea was a fox ; but that he ex- 
hibited in his public life the characteristics by which that 
animal is distinguished. To some extent this departure 
from the literal meaning of words is imbedded in our lan- 
guage, and we employ it every time we use the terms "hard- 
hearted," " stiff-necked," or the like. 

But, without going into the whole question, we may briefly 
notice the principal developments of figurative language under 
21* 



490 ELEMENTS OF DIVINITY. 

two general heads. A careful examination of the whole sub- 
ject, would lead to the conclusion which Dr. Blair has placed 
before us; namely, that this departure from the simple 
sense of language takes place under the influence of the 
imagination or of the passions. Under these two aspects we 
will notice their more prominent manifestations. 

The principal figures of the imagination are metaphor, com- 
parison, allegory, personification, and antithesis ; to which 
may be added vision and climax. Metaphor is a similitude 
reduced to a single word, or a word expressive of similitude 
without the signs of comparison. Thus, " That man is a 
fox," " The Lord is my rock," are metaphors. But when we 
say, " That man is like a fox," we do not employ metaphor, 
but comparison, or simile. An allegory is a continued me- 
taphor. The eightieth Psalm is a very beautiful instance of 
this figure. The difference between a parable and an allegory 
is, that a parable is a supposed history, while an allegory is a 
figurative description of real facts. Personification is the 
ascription of life and action to inanimate bodies; as, " 
death, where is thy sting? grave, where is thy victory?" 
No figure is more frequently used than this, and, when em- 
ployed with judgment, is capable of producing a greater 
effect. Antithesis is a figure which stands in opposition to 
comparison ; the latter being based on similitude, the former 
on contrast; as, "The prodigal robs his heir — the miser robs 
himself." "Liberty with laws; and government without 
oppression." Vision is a figure by which a speaker or writer 
describes his subject as passing immediately under the eye of 
the party addressed, or as immediately visible to the speaker. 
Amplification, or climax, is a manner of speaking, by which, 
beginning with the least important matters, and passing to 
those next in the order of importance, the speaker closes with 
the highest possible part of the subject. We have a fine in- 
stance of this in part of an address of Cicero to Catiline : 
" Thou doest nothing, movest nothing, thinkest nothing, but 
I hear it, I see it, and perfectly understand it." 

We now notice those figures which arise out of the influ- 
ence of the passions : these are hyperbole, apostrophe, excla- 
mation, and interrogation. Hyperbole consists in a suitable 
and judicious exaggeration, by which the strength of the 
language is increased; as, " Whiter than snow;" " Less than 



WORDS, AND THE WAY TO USE THEM. 491 

nothing. " j^po&rophe is generally based on personification, 
and proceeds beyond it, by addressing tha subject or thing 
impersonated, as, " death ! where is thy sting ? grave ! 
where is thy victory i" Exclamation is a passionate expres- 
sion, which vividly sets forth the speaker's meaning. We 
can scarcely have a finer example of this than the opening 
passage of the Book of Lamentations : " How doth the city 
git solitary, that was full of people ! How is she become as a 
wilow ! She that was great among the nations, and princess 
among the provinces, how is she become tributary [-" Interro- 
gation is a figurative mode of strong affirmation, by placing 
the language in the form of a question. As, " Is there no 
balm in Gilead ? Is there no physician there? Why, then, 
is not the health of the daughter of my people recovered V 9 
" How shall we escape, if we neglect so great salvation V 9 

It may be necessary to give some hints as to the employ- 
ment of these various figures in our addresses. In the first 
place, we would advise you never to seek an occasion to intro- 
duce this kind of language. Nothing can be more offensive 
than forced figures. Secondly. Even w T hen they are natur- 
ally suggested to the mind by the subject, they should be 
used sparingly. When used in abundance, they mar, instead 
of improving, the effect of a discourse. Thirdly. When you 
do use them, be consistent. Do not confound figure with 
figure, or blend figurative and plain language in the same 
sentence. Avoid the blunder found in the celebrated lines : 

" To thee the world its present homage pays ; 
The harvest early, but mature the praise." 

Here the poet might have said, in plain language, " The offer- 
ing early, but mature the praise." But having introduced 
the figurative word harvest, he should have been consistent, 
and have added, "but mature the crop," or have used some 
other word agreeing with the figure. Fourthly. Great care 
should be taken not to select figures offensive to good taste. 
The increased strength which figurative language imparts to 
discourse, greatly enhances the offensiveness of any low or 
improper expression when so introduced. Fifthly. Care 
should be taken not to introduce passionate figures, unless the 
nature of the subject require them. To place such in plain, 



492 ELEMENTS OF DIVINITY. 

descriptive, or didactic discourses, is ; to say the least, ill- 
judged. 

Has it appeared tedious to you to consider one rule after 
another ? to persevere in study until you have fully compre- 
hended their bearing? Have you turned away in your mind 
and purpose in the midst of the effort, and given it up as a 
hopeless affair ? Let me entreat you to consider the time, the 
cost, the labor, the knowledge necessary to collect, arrange, 
train, equip, and bring into the field a great army. Yet no 
large and well-organized army that entered on a career of 
conquest ever possessed the means of making such an im- 
pression on the character and destiny of our fallen world 
as the right use of words possesses. To frustrate and pre- 
vent the further insidious communications of folly, ignorance, 
and sin, would be to relieve our planet from the weightiest 
portion of the curse under which it labors. To imbue the 
sanctified mind of our land with the power of correct and 
forcible utterance, is to place in the service of the Saviour 
the mightiest means which earth can contribute to the ex- 
tension of his kingdom. In fact, tvords make the world 
what it is. No other agent contributes in any approximate 
ratio to this, in respect of practical influence. Why, then, 
should those who have the most glorious theme, the most 
splendid overtures of mercy and loving-kindness to propound, 
the most astonishing truths to proclaim — why should they 
sully their message by ignorance and error in the medium of 
its communication ? We ought to avoid this as a great evil. 
Nay, I verily believe, as far as our means of acquiring know- 
ledge extend, we cannot innocently do otherwise. We are 
bound, by love and fealty to our Saviour, to offer to our per- 
ishing brethren the message of Divine Love, by the hallowed 
and improved gift of speech, in a manner as agreeable and as 
effective as possible. 

Nor let it for a moment be supposed that these rules of 
speech and laws of language are to be regarded amongst the 
artificial inventions which have been introduced for the sake 
of show, polish, or appearance : on the contrary, they are the 
necessary and essential principles inwrought into the struc- 
ture of our mother tongue, and never can be violated without 
damaging: the sense of the communications which we make. 



WORDS, AND THE WAY TO USE THEM. 493 

I can easily conceive that persons who have never studied 
the elements of language, may regard an observance of these 
laws as exceedingly detrimental to the influence of religious 
feeling, if not quite opposed to its action, in the delivery of 
a discourse. Yet some of these persons will sing our beauti • 
ful hymns, to equally beautiful music, in the full enjoyment 
of spiritual liberty. The truth is, they have so fully acquired 
a knowledge of the tune, that, instead of its occupying their 
thought, or burdening their memory, it actually enables them 
to realize more fully the scope and meaning of the spiritual 
poetry of which it becomes the fascinating vehicle. So it is 
with a knowledge of language. A person who has mastered 
the simple, primary, and essential laws of grammar, not only 
speaks with a liberty and ease quite equal to any that the 
boldest of the uninstructed can feel; but he does so, sup- 
ported by the consciousness that he says what he means to 
say, of which the other is never certain. A well-qualified 
speaker is no more trammelled by his accurate knowledge of 
language, than the person who sings a hymn according to the 
tune ; or than the man who reads a chapter is encumbered 
with the process by which he obtained a competent knowledge 
of letters. 

It must not, however, be supposed that we have done all' 
that is necessary, in regard to the study of words, when 
we have acquired a sufficient knowledge of the laws of our 
language to save us from error in the construction of our sen- 
tences. On the contrary, we have just then obtained the 
power to employ our further studies with the greatest effect. 
Words are the vehicles of thought, the grand means of inter- 
course between human minds. The revelation of Divine 
grace is made to us in words, and is called the icord of salva- 
tion. It is by this means we are to announce the glad tidings 
of the gospel to the world. Are we then to be careless as to 
the use of this one great and grand agency ? We shall place 
this point, perhaps, in the clearest and strongest point of view 
by inquiring, What are the principal features which, in re- 
spect of language, ought to characterize a religious discourse 
designed to awaken sinners, and edify the Church of Christ ? 
We will endeavor to supply an answer to this inquiry, in 
a way that shall illustrate and confirm the views already ex- 
pressed. 



494: ELEMENTS OF DIVINITY. 

First, then, in such a discourse the words ought to be care- 
fully selected and arranged, so as to convey the sense in- 
tended in a clear and suitable manner. 

No one will imagine that words used at random will pro- 
duce this effect. The first thing, therefore, which a speaker 
has to do, is to satisfy himself, by careful inquiry, that he at- 
taches a correct sense to the words which he employs, and, 
as far as he possibly can, that he uses every w T ord with a fixed 
and determinate meaning. Nothing is more common than to 
hear persons use words interchangeably to express the same 
idea. It is well to do this, for the sake of variety, and to 
avoid monotony, when it can be done with clearness and cor- 
rectness. But caution and knowledge are necessary to enable 
a man to effect this with propriety and success. I may illus- 
trate this difficulty by the mention of a fact. I have before 
me a quarto volume, entitled, " English Synonyms." Now, 
as the word "synonym" js a term applied to a word which 
is supposed to have the same meaning as another given word, 
this book, as might be expected, is a kind of dictionary where 
words of similar or analogous import are grouped together 
under about six thousand prominent terms \ to all these words 
are appended short explanations, showing the precise mean- 
ing of every one. Yet, notwithstanding the name given to 
the work, it clearly establishes the fact, that there are no two 
words of exactly similar import in all our language. For it 
is occupied throughout in snowing the points of difference, or 
partial agreements, in the meaning of all those words which, 
at first sight, seem to be of the same import. Of course I do 
not deny that, for general purposes, such words as valor and 
courage, virtue and goodness, vice and wickedness, may be re- 
garded as conveying the same general sense ) yet even each 
of these, and all others, when carefully scrutinized, will be 
found to possess their own individual shades of meaning. 

To this point careful attention should be paid. When 
words are used in a general sense, these minute inflections 
of meaning may be overlooked ; but when employed in a 
strict and limited manner, they should be used with accuracy 
and precision. Nothing but this careful attention to the 
import of words can impart precision to language, and render 
the meaning of sentences certain and unmistakable. 

In addition to accuracy and clearness, our words ought to 



WORDS, AND THE WAY TO USE TIIEM. 495 

be selected so as to be suitable to the subject discussed. 
When treating of Divine truth, and enforcing gospel privi- 
lege, all low, vulgar, and slang terms and phrases should be 
most studiously avoided. Nor let it be supposed that this is 
to drive us into the other extreme of affectation and grandil- 
oquence. Nothing of the kind ! Dignified simplicity is the 
manner in which the great subjects which engage our atten- 
tion ought to be discussed. In this respect, the discourses 
of our Saviour form a beautiful model for our imitation. 

Further, it may be added, that our words should be so 
arranged as to give strength and earnestness to the discourse. 
I do not mean now to exhort you to earnestness and zeal, 
although this state of mind is necessary to imbue our com- 
munications with the qualities of which I am speaking; but 
to adopt a course which will prevent your earnest and zealous 
spirits from being crippled and cramped for want of means to 
convey this allowable warmth to your hearers. In illustration 
of this point, I will give you an extract from the last sermon 
of an eminently useful minister, the late Rev. David Stoner. 
Discoursing on the repentance of the Ninevites, he said : " If 
any inquire why we so often return with the same topics in 
our mouths, here they meet with an answer : It is because 
we have not such hearers as Jonah had ; it is because you 
delay your repentance. We preach the necessity of repent- 
ance, the danger of the sinner, the nearness of death, the 
torments of eternal death, because there is need of it. If 
you will all repent, then, like Jonah, we can comparatively 
lay such topics aside ; but, until that time, these things we 
do preach, these things we must preach, these things we will 
preach, and these things we dare not do otherwise than preach. 
Cease to sin, and we will cease to tell you that Satan is your 
master, that hell is your home, and eternal torment your 
portion. But if you will delay, while our i three days' jour- 
ney 7 is continued we must exclaim, * Yet a few moments, and 
you will be entirely overthrown ! Yet a few moments, and 
devils will be your tormentors ! Yet a few moments, and 
you will be enveloped in the curling, sulphureous flames of 
hell ! Yet a few moments, and your leaky, shattered bark 
will be launched into the stormy ocean of eternity ! Hurri- 
canes of fire and brimstone shall sweep across the infernal 
deep ; and every blast shall howl, Eternity ! Every demon 



496 ELEMENTS OF DIVINITY. 

you meet will shriek, Eternity ! A monster shall gnaw 
your vitals, a monster with ten thousand tongues, and every 
tongue shall hiss, Eternity ! Upon the gates of hell shall 
be written, in naming characters, ' To be opened no more 
through eternity V And will you delay your salvation any 
longer? Perhaps the thirty-ninth day is passing; nay, per- 
haps you have entered upon the fortieth. Death is whetting 
his scythe ; nay, perhaps his dart is now entering your hody ! 
And are you still impenitent ? 0, like the Ninevites, delay 
no longer !" 

Does any one believe that these words spontaneously ar- 
ranged themselves in these positions, and that these sentences 
were formed without any previous preparation or premedita- 
tion ? We fully recognize the presence of Divine assistance, 
and the strong excitement of that solemn occasion; yet, 
making every allowance for these influences, after carefully 
reading this discourse, we are fully prepared to receive the 
statement of Mr. Stoner's biographer, that " on the prepara- 
tion of his sermons he bestowed much care." 

It is not intended here to offer any opinion on the matter 
or style of Mr. Stoner's preaching; but the passage which 
we have cited is referred to for the purpose of showing the 
tremendous power which can be brought into operation by 
the skilful arrangement of a few words. You will perceive, 
as you pass your eye over the sentences contained in this 
extract, that no uncommon words are employed. There is 
not here a single term capable of diverting the mind from 
the subject, or calling for inquiry as to its meaning. Every 
word is so well known, that any child can understand it. It 
is manifest, however, from a careful inspection of the passage, 
that its uncommon power is principally the result of arrange- 
ment. Naturally as the words seem to flow, it is very possi- 
ble to place them in such a connection as would deprive them 
of their present peculiar force. The judicious repetition of 
the same words, " Yet a few moments," and " Eternity," gives 
immense force to the address. The vivid manner in which 
figures and impersonations are introduced bring the abyss of 
misery before the mind, instinct with life, and fraught with 
boundless tormenting power. 

Special attention is called to these points, because, in the 
best sense of the terms, we speak for effect. It is not the 



WORDS, AND THE WAY TO USE THEM. 497 

delivery of a logical discourse, or. of a smooth and elegant 
essay, that will satisfy the conscience of a right-minded 
preacher. The question, the great question is, What effect 
has the sermon had on the souls of the congregation ? And 
it is beyond all question, that this is effected by the choice 
of words and the manner of their delivery. The preacher 
who neglects this mighty power, and trusts entirely to chance, 
who has but a slight acquaintance with his native language 
and its wonderful resources, is like the soldier who assails 
his foes with a pop-gun whilst a Minie rifle lies unemployed 
at his feet. 

The most remarkable testimony given to the teaching of 
the Saviour was, " He spake as never man spake." And 
shall those whom he has called to proclaim his truth to the 
world be careless how they speak ? No ! Let us study to 
be workmen that need not be ashamed. The momentous 
interests affected by our course of duty demand it at our 
hands. We live in a rapidly advancing age. Educational 
influences are operating on every side. We must prepare to 
sustain our position with increasing vigor and effect. The 
world will never outgrow its need of preaching. But, in 
order to do justice to our call and our cause, w T e must be pre- 
pared to communicate our message with propriety and force. 
The glorious truth which we proclaim must not be exposed 
to contempt, by an ignorant or careless mode of delivery. We 
are told that the Book of Mormon, the basis on which has 
been reared one of the greatest heresies and barefaced falla- 
cies of this or any other age, contains the following sentences 
and numbers similar in their ungrammatical and inaccurate 
construction: "0 ye wicked ones ! hide thee in the dust." 
"I should have icore these bands." "Why persecuteth thou 
the Church?" " He has fell" " The promises hath been." 
"All things which is expedient." Language like this may 
do to propagate error, which finds an appropriate lodgment 
in the rude and hardened mind that " does not like to 
retain God in its knowledge;" but we must not so preach 
Christ. 

If I may add another word on the subject, it is this : Use 
words with which you are familiar; and, w r hilst avoiding all 
low and vulgar terms, deliver your addresses from the pulpit 
in the same words you generally use, and which are under- 



498 ELEMENTS OF DIVINITY. 

stood without an effort by all around you. These, arranged 
properly by an instructed and disciplined mind, will enable 
you with simplicity and power to make known the word of 
life to perishing men. 



BIBLICAL CRITICISM AND INTERPRETATION. -199 



LECTURE XII. 

BIBLICAL CRITICISM AND INTERPRETATION. 

We are now arrived at that point in our investigations 
which enables us to direct our immediate attention to the 
means of ascertaining the true intent and meaning of those 
sacred records which contain the gospel of our salvation, and 
give us our message of mercy to perishing men. 

It is possible, however, that the word which I have placed 
first as describing my object and design in this Lecture may, 
to some extent, prejudice many of my readers against its 
scope and contents. Perhaps, with plain pious people gene- 
rally, there are no words in common use which are taken to 
convey a more objectionable sense than M critic, critical, criti- 
cism. " And unquestionably a never-failing torrent of affecta- 
tion, pedantry, conceit, ill-nature, and harsh judgment is 
poured on the world under cover of these terms. But we 
should never allow ourselves to be scared away from the pro- 
per use of a word by any abuse of it. The term "critic" 
comes from a Greek root which signifies "to judge, to sepa- 
rate, to distinguish;" the word therefore means "a judge, or 
discerner." Now, should not every man who goes forth to 
preach the word of God to his perishing fellow, do it in this 
character ? Must he not judge and discern the true import 
of Holy Scripture, and apply it in his teaching accordingly ? 
Why, then, should not biblical criticism engage our attention 
as a subject of deep and vital interest? 

But we must not overlook the fact, that these terms, "bib- 
lical criticism," have been for some time invested with a kind 
of conventional sense, rather different from the strict and 
original import of the words. By this phras-e now, we do not 
speak of that discernment which elicits the precise meaning 



500 ELEMENTS OF DIVINITY. 

of a portion of Scripture ; but rather those rules by which the 
genuineness or purity of the text is decided, and by which it 
is restored where it may have been corrupted. On the other 
hand, " biblical interpretation" treats of the means by which 
the real sense of the text is to be educed and exhibited. 

On biblical criticism, taken in this limited and technical 
sense, we shall not dwell at length. A knowledge of the 
original languages in which the books of Holy Scripture 
were written, is essential to a full comprehension of this part 
of biblical science; but a mere English student may acquire 
important information respecting Holy Scripture from a brief 
discussion of some of the elements of this important branch 
of biblical learning. This is, indeed, the foundation of all 
scriptural investigation ; for, before we labor to ascertain the 
meaning of Holy Scripture, it is obviously necessary that we 
satisfy ourselves that we have the exact words of the sacred 
writers before us. 

I may here caution you as to the moral qualifications neces- 
sary for this branch of study. In doing this, I shall not fol- 
low the example of those who would throw around every part 
of Scripture a degree of sac-redness which forbids investigation 
and repels inquiry. It seems sufficiently evident, that we 
must pursue precisely the same course of inquiry to establish 
the purity of the text of the inspired volume, which we would 
take in respect of any other ancient book. We must test the 
fidelity of the present Mosaic text as we would that of Hero- 
dotus ; we must take the same course to satisfy ourselves that 
we have the exact words of the epistles of Paul, that we would 
use to produce the same effect on our mind in regard of the 
epistles of Pliny. It does not follow, however, that the per- 
son who can adequately conduct the latter of these inquiries 
is certainly in that state of mind which will enable him 
successfully to carry out the former. This word is the word 
of God. It has come down to us, indeed, through many 
centuries, has passed through the hands of men, wicked, ig- 
norant, designing, careless, and may therefore have, in some 
measure, been changed in the course of transmission. Some 
words may have been omitted by errors of transcribers, others 
may have been mistaken ; interpolations and additions may 
have been made. But still the subject-matter of the Bible is 
the result of plenary Divine inspiration; and should be ap- 



BIBLICAL CRITICISM AND INTERPRETATION. 501 

proachcd, and can only be profitably approached, with sacred 
awe, and deep seriousness of spirit. Some time since it was 
deemed little better than profaneness to suppose the possibility 
of any error or corruption in the sacred text ; we have reason 
to be thankful that we live in a brighter day of biblical science. 
Our fathers clung to the idea of an immaculate text with such 
intense tenacity, as almost to shut out inquiry, and to leave 
them to the consolations, in this respect, of a blind and naked 
faith. In our time we are in a much more satisfactory position. 
The most severe tests ever proposed to ascertain literary integ- 
rity have been applied to the Bible. Versions have been col- 
lated ; all sorts of ancient manuscripts have been ransacked ; 
various readings have been diligently sought out. And what 
has been the result ? The full and perfect authentication of 
the Bible as the uncorrupted and inspired word of revealed 
truth. It will be our endeavor to afford a sketch of the man- 
ner in which this has been done. 

If an intelligent person wished to ascertain whether any 
modern copy of an ancient work was seriously corrupted, or 
faithfully represented the sense of the original, there are three 
sources of information to which he would naturally apply. He 
would, in the first place, procure and examine the earliest 
extant copies of such a work in the language in which it was 
originally written. He would, secondly, inquire whether it 
had in ancient times been translated into any other language 
or languages ; and if so, compare these with the oldest copies 
of the original text. Lastly, he would carefully investigate 
the literature of the period nearest to the time of the publica- 
tion of the work, and ascertain whether it had been quoted, 
or extracts from it made; and if so, these would also be com- 
pared with the originals, and with the translations ; and in 
case discrepancies between these were detected, the utmost 
learning, tact, and judgment would be employed to discover 
which was the original and true reading; and the text would 
be corrected or amended accordingly. 

This is exactly what has been done in respect of the Bible. 
The most ancient copies of Holy Scripture in the original 
languages have been carefully examined. It need scarcely 
be said, that in no instance has the really original manuscript 
been preserved to our times. There are perhaps no copies 
at present in existence more than one thousand years old; 



502 ELEMENTS OF DIVINITY. 

these, however, have been most industriously sought out, and 
very carefully examined. The oldest existing MS. of the 
Hebrew Scriptures whose date is known, was written A. D. 
1106. Others, indeed, are supposed to be older; but their 
age rests on conjecture. 

Of the versions or translations of Old Testament books, we 
must first mention the Samaritan ; although, properly speak- 
ing, this is not a translation or version, but an edition of a 
part of the Sacred Scriptures. It is confined to the Penta- 
teuch, and was found among the people whose name it bears. 
This version has been the subject of much disputation among 
the learned, which seems to have arisen from the attempt by 
one party to magnify its merits, and by another to depreciate 
them. Fairly considered, the case does not seem to present 
any serious difficulty. 

The Samaritans were a mongrel people, arising out of inter- 
marriages between the remains of the ten tribes of Israel, and 
those Gentiles which the kings of Assyria sent to occupy that 
territory after the deportation of the Hebrew inhabitants. 
The Hebrew tribes which inhabited this country were an un- 
divided portion of the great Hebrew family until the time of 
Rehoboam, when they seceded, and formed a separate king- 
dom under Jeroboam. At that period copies of the Penta- 
teuch were common to all the Hebrews, and, of course, the 
people of the ten tribes would have them in their possession 
as well as the descendants of Judah and Benjamin. Whether 
the Books of Joshua and Judges were equally public, is 
doubtful ; probably some copies of the former were in circu- 
lation. But the schism, political and religious, introduced 
by Jeroboam would necessarily prevent the writings of David, 
Solomon, and the prophets from being known tg this people. 
They therefore professed to receive only the Pentateuch as of 
inspired authority ; and this they regarded with intense vene- 
ration. 

Their successors, the Samaritans, accordingly preserved 
this sacred volume, written in the ancient Hebrew character, 
as their greatest treasure. They also had very imperfect 
copies of Joshua and Judges; but to these not much import- 
ance appears to have been attached. The Samaritan version 
of the Pentateuch was known in the early part of the Chris- 
tian era, but was afterward lost sight of, and for a thousand 



BIBLICAL CRITICISM AND INTERPRETATION. 503 

years no copy could be obtained. This led the learned to 
question whether it had ever existed. At length, however, 
by the good providence of God, just at the time when biblical 
learning was beginning to revive in Europe, in the early part 
of the seventeenth century, Archbishop Usher succeeded in 
obtaining a copy from the East; others were soon after pro- 
cured; so that when Kennicott prosecuted his revision of the 
Hebrew text, he had sixteen of these manuscripts. 

It may here be observed, that the Samaritan Pentateuch is 
by no means regarded as an important means of correcting the 
Hebrew text generally, it having been evidently transcribed 
with less care than our Hebrew copies, and frequently ex- 
hibits proofs of unwarrantable liberty having been taken with 
the sacred word. Yet, with all these imperfections, it is valu- 
able, as it contains some sentences which were certainly a part 
of the inspired record, but which have disappeared from the 
present Hebrew Bible. 

The oldest version of Old Testament Scriptures is the trans- 
lation of them into Greek, which is called the Septuagint. 
This is a very important work. For, although it is a transla- 
tion, and therefore necessarily of less weight than its original, 
and notwithstanding that the copies which have come down to 
us are, on the whole, far less accurate than the Hebrew, it 
was undoubtedly made more than two hundred and fifty years 
before Christ, and was recognized and approved by the He- 
brew people generally, as a correct rendering of the Old Testa- 
ment into the Greek language. It was, therefore, circulated 
as a faithful translation while the Hebrews yet remained the 
Church of God, and before any of those exciting questions 
arose which respected the rejection of Christ, and the exci- 
sion of the Jewish people ; and, further, it was circulated so 
extensively that no sect or party, whatever might be their 
wishes, could vitiate a passage in any considerable number of 
copies. 

There are other Greek versions of the Old Testament, which 
were made after the Christian era, and which are of consider- 
able value to the biblical critic. Aquila translated the He- 
brew Scriptures into Greek, in the second century. The 
occasion of this, and of other translations effected about the 
same period, is supposed to have been a wish to give a version 
of the Hebrew Scriptures less favorable to the Christians, in 



504 ELEMENTS OF DIVINITY. 

their controversy with the Jews, than the Septuagint. After 
the destruction of Jerusalem, the study of the Hebrew lan- 
guage rapidly declined ; the contest between the Jews and 
the Christians could, therefore, only be made generally intel- 
ligible by reference to a Greek version of the Old Testament 
ouoks. Aquila, a Jewish proslyte, made the first of these 
efforts, and his version was remarkable for its undeviating 
literality. He seems to have studied most anxiously to trans- 
fer the sense of every Hebrew word into the language in 
which he wrote. This translation is generally regarded as a 
faithful transcript of the original. It was so much esteemed 
by the Jews, that they called it the " Hebrew verity/' Theo- 
dotion, a native of Ephesus, who lived at the same time with 
Aquila, also rendered the Hebrew Scriptures into Greek; 
which was less literal than that of Aquila, and is generally 
esteemed as being little more than a careful revision of the 
Septuagint. The third post-Christian Greek version was 
made by Symmachus, who seems to have written about the 
close of the second century. This translation is concise, but 
more free and paraphrastic even than that of Theodotion, but 
is supposed, in general, to have given the sense of the He- 
brew original with fidelity. Unfortuuately, no complete copy 
of these translations at present remains. Large fragments of 
them are found in the remains of Origen's Hexapla, enough 
to reveal the character of the works, and to be of important 
service to biblical criticism, although but a small portion of 
the whole has been preserved. 

Besides these, there are numerous ancient versions of 
various relative merit, but all useful to persons engaged in 
critical inquiries into the exact text of Holy Scripture. The 
first of these which I shall notice are the Targums. The 
word "Targuin" signifies in general any version of explana- 
tion. The Targums were written after the biblical Hebrew 
had ceased to be the vernacular language of the Jews. The 
object contemplated in their production was, to give the sense 
of Scripture in a form accessible to the people generally. 
They were accordingly written in the Chaldee dialect, with 
which the Jews were familiar from the time of the captivity. 
They are called " paraphrases," as they were comments or 
explanations, rather than literal translations. At present we 
know of eleven Targums, the first three of which are on the 



BIBLICAL CRITICISM AND INTERPRETATION. 505 

five books of Moses : — The Targum of Onkelos, (who is sup- 
posed to have been a disciple of Hillel, the grandfather of Gama- 
liel, Paul's instructor;) of Jonathan; that of Jerusalem; of 
Jonathan ben Uzziel on the prophets; of Joseph the blind on 
Job, the Psalms, and Proverbs; a Targum on the books of 
Ruth, Esther, Ecclesiastes, Song of Solomon, and Lamenta- 
tions of Jeremiah ; a Targum on the First and Second Books 
of Chronicles; three on Esther; and, lastly, the Jerusalem 
Targum on the Prophets. There is, besides these, the Peshito, 
or old Syriac version. The term "Peshito" implies a profes- 
sion that it is a faithful version of the Scriptures. The first 
writer known to refer to this is Ephrom Syrus, who died A. 
D. 376. There are several ancient Arabic versions; but it 
is supposed none earlier than the seventh or eighth century. 
Early in the Christian era, it is believed that the Scriptures 
were translated into Latin. Jerome, A. D. 382, dissatisfied 
with any Latin versions then existing, made one himself, 
which was greatly esteemed, and which afterward, revised by 
Alcuin, formed the Vulgate. 

Another means of testing the purity of the text arises from 
the numerous quotations and parallel passages found in the 
Old Testament, and in the quotations of Old Testament 
Scriptures in the New Testament. A comparison of these 
respectively affords important information respecting the 
change which has taken place in several portions of holy writ. 

In a preceding lecture it was proved that the Scriptures 
were delivered under the plenary inspiration of the Holy 
Spirit, and that the present books of the Bible are the genu- 
ine and authentic books which were so inspired. But it is 
easy to conceive that all this may be true, and that, notwith- 
standing, by constant copying, and the frequent changes of 
the characters in which the Scriptures have been written, 
and the successive variations of langria^e which have ob- 
tained, the books, as we have them now, may be very different 
from the originals as they came from their inspired authors. 
This is a most important point, and deserves the serious 
attention of intelligent Christians, and especially of those 
who teach religious truth, inasmuch as it affects the very 
basis of our religion, the foundation of Divine truth. In the 
discussion of this subject, learned writers have, in our judg- 
ment, placed undue reliance on the scrupulous care which 
22 



506 ELEMENTS OF DIVINITY. 

the Hebrews manifested in regard to the sacred text. We 
are assured of nothing more fully than that much discrimina- 
tion is necessary to a proper acquaintance with this subject; 
and that this will show, in a most remarkable manner, the 
watchful care of a gracious Providence over the precious 
records of Divine truth. 

There can be no doubt that the most scrupulous and anxious 
care was evinced by the ancient Jews in the transcription of 
their sacred writings. The insertion of a single letter too 
much, "or the omission of a letter, would vitiate a whole 
manuscript, and cause it to be forthwith destroyed. Yet, 
notwithstanding this excessive care, it is now generally ad- 
mitted that the text of Holy Scripture has not come down to 
us totally free from error. This fact was, indeed, long and 
obstinately resisted ; but it is now patent to the world. The 
transcribers of the sacred books did sometimes use one letter 
instead of another, transpose letters, omit them, and occasion- 
ally even extend the same kind of errors to words and sen- 
tences. It may be proper to observe that, among the ancient 
Jews, common usages were liable, notwithstanding the 
excessive care employed, to lead to some of these errors. 
Abbreviations were frequently employed by these scribes, 
which not unfrequently led to mistake; sometimes two words 
were read as one, or one divided into two — errors which, from 
the ancient mode of writing Hebrew, were very likely to 

occur. A<2;ain : the Hebrew transcribers never left a line 

... 
unfinished, nor divided a word at the end of a line : so that, 

if at the end of a line there was a space left, and not room 
for the next word, the space would be filled out with letters, 
probably the letters beginning the next word ; but the fol- 
lowing line would, notwithstanding, often begin with the 
word from the beginning; while, probably, the next transcri- 
ber would incorporate these redundant letters in the middle 
of a line. Lastly, it was not an unusual practice for scribes 
to add an explanatory word or phrase in the margin ; and 
these by ignorant transcribers were sometimes regarded as 
omissions, and inserted into the text. 

With all these pregnant causes of error in operation, we 
need not wonder at the prevalence of what are called " various 
readings," or different renderings of the same passage in 
different manuscripts. In those circumstances, the only 



BIBLICAL CRITICISM AND INTERPRETATION. 507 

course which seemed likely to prove the perfect purity of the 
received text, or to rectify it where erroneous, was to make a 
careful and extensive collation of ancient manuscripts, to 
compare their differences and relative authority, and thus to 
ascertain as clearly as possible what was the original text of 
the sacred writers. 

This work was attempted by several critics ; but its accom- 
plishment on a large scale was reserved for Dr. Kennicott •, 
who, after devoting many years to the laborious investigation, 
completed his comparison of six hundred and fifteen MSS. 
and fifty-two editions of the Scriptures and the Talmuds, and 
published the various readings which he had thus discovered. 
From this collation De Rossi collected the most important 
readings, and further extended his inquiries to seven hundred 
and thirty-one other MSS., and three hundred editions, and 
fully examined the ancient versions, books, and even MSS. 
of the rabbins. The result of this extended course of research 
was the discovery of several hundred thousand various readings 
of passages of Holy Scripture. And yet, in all these, nothing 
has been discovered to affect any doctrine or precept of re- 
vealed truth. The learned in the Christian Church have 
not, therefore, shut out the action of the utmost scrutiny 
from the sacred records; they have taken more pains to 
verify the text of Scripture, than has been exercised on any 
other ancient work;- and the result has been an ample demon- 
stration of the providential preservation of the Bible as the 
grand revelation of Divine truth to mankind. 

Referring to a remark previously made, respecting an 
undue confidence in the religious scrupulosity of the Hebrews 
in their great care of their sacred books, it is here necessary 
to observe that our remark does not apply to the time prior 
to the promulgation of the gospel. In all that has been said 
on this subject, down to that period, we fully concur. When, 
however, the gospel was preached, and the Christians showed 
by the clearest Old Testament proofs the Deity and atone- 
ment of J'esus Christ, we think that the bigotry of the 
Hebrews exceeded even their reverence for their Scriptures, 
and that, if possible, they would have falsified their sacred 
records to demolish the great foundations of the Christian 
faith. I will, as briefly as possible, show the evidence which 
supports this opinion. 



508 ELEMENTS OF DIVINITY. 

Let it, then, be stated that, whatever deep and sacred 
reverence for their holy books pervaded the Hebrew mind 
before the resurrection of Christ, this was afterward virtually 
subordinated to their views of the JDivine honor, and their 
apprehensions of the requirements of their religious system. 
The Babylonish Talmud positively asserts, " that it is right 
and lawful to take away one letter from the law, that the 
name of God may be publicly sanctified, or may not be 
publicly profaned." Indeed, the religious reception of 
unauthorized traditions as rules of faith had wrought in the 
Hebrews that mischievous change which it always produces : 
cleaving to the inventions of men, they soon learned slightly 
to esteem the word of God : hence it was their maxim, " The 
Mikdash" (or Old Testament) "is like water; the Muhna 
like wine; and the Gemara" (more plain and perfect,) 
"like hypocras," or the richest wine. I know many writers 
have denied, and but few, and they with great reluctance, 
have admitted this, under an impression that it takes away 
one of our strongest guarantees for the integrity of the Old 
Testament text — Hebrew fidelity. But this is a mistake. 
We have the fullest assurance of this fidelity, when it was 
absolutely required; namely, when the Old Testament re- 
cords were entirely in the hands of the Hebrew Church. 
Throughout all that period, nothing can exceed the pious 
care with which the sacred text was guarded ; and it is a 
fact worthy the utmost attention, that during this time the 
Septuagint translation was made and generally circulated : 
so that, when the Hebrews had fallen away from their zeal 
for the truth, had consummated their fall by the rejection of 
the Messiah, and were in consequence rejected by the Lord, 
and were no longer his Church and chosen people, and in 
this condition were even prepared to vitiate the sacred books 
in order to justify their obstinate rejection of the Messiah, 
their power to do so with any hope of success was removed 
by the prevalence of copies of the Septuagint. This version 
was in the hands of Christ and his apostles ; from it they 
almost always quoted : it was, indeed, the copy of the Old 
Testament ordinarily in use in Judea when the gospel was 
promulged; and as it had been formally approved by the 
Hebrew rulers as an exact translation, it remained an invin- 
viule witness against any fraudulent tampering with the 



BIBLICAL CRITICISM AND INTERPRETATION. 509 

Hebrew Scriptures, which, remaining almost exclusively 
with the Jewish rulers, might otherwise have been seriously 
corrupted. 

That such a fraud was attempted, is asserted by the best 
informed of the early Christian Fathers; and, among them, 
Justin Martyr, Irenaeus, Tertullian, Origen, (who was un- 
doubtedly the best biblical scholar of his day,) and Euse- 
bius. We think evidence of these fraudulent efforts yet 
remains in the sacred text. We will refer to two or three 
instances; but, before doing so, must observe that, when a 
portion of Old Testament Scripture is quoted by an inspired 
writer of the New Testament, we are undoubtedly bound to 
regard such a quotation as giving a correct sense of the pas- 
sage. What views can we entertain of the inspiration of 
these writers, if we suppose them to have misquoted Old 
Testament Scriptures, and to have made such erroneous quo- 
tations the basis of their inspired teaching and argument? 

We direct attention to a quotation found in Acts xv. 16, 
17, from Amos ix. 11, 12 : "After this I will return, and 
will build again the tabernacle of David, which is fallen 
down ; and I will build again the ruins thereof, and I will 
set it up ; that the residue of men might seek after the 
Lord, and all the Gentiles, upon whom my name is called, 
saith the Lord, who doeth all these things." Yet, if we 
turn to the text of Amos, as found in our Bibles, which is a 
translation from the Hebrew, we find the passage run thus : 
"In that day will I raise up the tabernacle of David that is 
fallen, and close up the breaches thereof; and I will raise up 
his ruins, and I will build it as in the days of old ; that they 
may possess the remnant of Edom, and of all the heathen, 
which are called by my name, saith the Lord that doeth this." 
On examination, it will be seen that the first verse in each is 
identical in sense ; but the second in the one case promises 
the admission of the Gentiles to gospel blessings, whilst the 
other predicts the subjection of Edom and all the heathen to 
the Hebrews. Which was the correct and original sense, 
there cannot be a moment's doubt; for the passage was 
quoted by James to prove the right of Gentiles to gospel 
blessings, without subjection even to Mosaic ordinances; 
and his hearers, fully acquainted with the Hebrew Scrip- 
tures, even in defiance of their prejudices, admitted its force, 



510 ELEMENTS OF DIVINITY. 

and submitted to a corresponding decision. This, in itself, 
considering the plenary inspiration under which the apostles 
acted, would be quite sufficient to show that the original 
Hebrew has in this case been altered to sustain Jewish preju- 
dice. But this conclusion is rendered inevitable by the 
fact, that the Greek text of the passage in the Acts is wcrd 
for word the same as the Septuagint version of the text in 
Amos; which proves that when the Greek translation was 
made, B. C. 280, the Hebrew of Amos had the same reading 
as that quoted by the apostle ; but it has been since altered 
so as to give a totally different sense. But the effort is vain, 
as the true meaning of the Spirit is preserved in the Septua- 
gint, and given by the apostle. 

We have another instance in Heb. x. 5, where Paul, 
quoting Psalm xl. 6-8, says, " Wherefore when he cometh 
into the world, he saith, Sacrifice and offering thou wouldest 
not, but a body hast thou prepared me." When this had 
been fulfilled in the incarnation of Jesus Christ, the prophetic 
testimony was too clear for endurance by Jewish unbelief; 
and, consequently, the passage was altered so as to read, 
"Mine ears hast thou opened," instead of, "A body hast thou 
prepared me." That the words used by the apostle give the 
sense of the prophetic Psalmist, is proved by the fact that the 
Septuagint rendering is identically the same. 

The important text, Deut. xxxii. 43, is quoted by Paul in 
two separate places. In Bom. xv. 10, we find the words, 
a Bejoice, ye Gentiles, with his people;" and in Heb. i. 6, 
we read, " When he bringeth in the first-begotten into the 
world, he saith, And let all the angels of God worship him." 
The exact rendering of the present Hebrew gives, "Praise, 
ye Gentiles, his people;" thus showing that the sense of this 
clause is corrupted, whilst that quoted in the Hebrews is ex- 
punged altogether. The Septuagint still reads the passage 
in its undoubted original sense, "Bejoice, ye heavens, with 
him, and let all the angels of God worship him; rejoice, ye 
Gentiles, with his people." 

We might" refer to a few other passages, which afford simi- 
lar evidence of intentional alteration ; but satisfy ourselves 
with referring to the chronological numbers in the Book of 
Genesis. There was a strong and general opinion among the 
ancient Jews, that the world would continue seven thousand 



BIBLICAL CRITICISM AND INTERPRETATION. Lll 

years, and that the Messiah would he manifested in the sixth 
thousand of those years. Whatever may have heen tho 
foundation of this notion, as respects the coming of Christ it 
was correct; for he appeared about the middle of the sixth 
millenary of the world's existence, and thus confirmed the 
popular expectation of the Hebrews. A learned author of 
the thirteenth century clearly states the conduct which thk» 
circumstance induced the Jews to adopt. "The Jews, be- 
lieving it to be foretold in the law and the prophets that 
Christ was to be sent in the last time, in order for a pretence 
to reject him they altered the epoch of the world, which in 
Scripture is computed by the ages of men, and subtracted 
from Adam's age when he begat Seth an hundred years, and 
added them to the remainder of his life. And they did the 
same in the lives of most of his posterity to Abraham ; and 
thus it appeared by their computation that Christ was mani- 
fested in the fifth millenary, (just begun,) near to the middle 
of the ages of the world, which were to be seven thousand, 
according to their tradition and interpretation of Scripture ; 
and therefore said they, 'We are yet in the middle of the 
time of the world, and the appointed time for the appear- 
ance of the Messiah is not yet come/ But the computation 
of the Septuagint showed that Christ came in the sixth mil- 
lenary of the world, at which time he was to come." We 
have no doubt that this is the true reason of the great differ- 
ence in the chronology of this period as shown in the tables 
given on pages 72, 73 ; and it explains the reason why, as there 
stated, we prefer the numbers of the Septuagint. Indeed, 
a remarkable proof that this difference is the result of Jewish 
corruption is found in the fact that, while the Jewish school 
of Tiberias allowed the correct number of the years of Jared 
before the birth of his son Enoch to remain, the Jewish 
school of Babylon, determined to reduce to the utmost every 
epoch, expunged the hundred years here also, and thus made 
the time from the creation to the deluge to be but 1556 
years. 

It is to be regretted that eminent scholars have so fre- 
quently persisted in overlooking the overwhelming evidence 
which establishes the preceding conclusions, by confounding 
together the seasons of Hebrew fidelity and apostasy. It is, 
however, a fact undeniably established, as Dr. Adam Clarke 



512 ELEMENTS OF DIVINITY. 

has so forcibly expressed it, that the Septuagint " revision 
preserves many important words, some sentences, and several 
whole verses, which originally made a part of the Hebrew 
text, but have long ago entirely disappeared." It was the 
same spirit which formerly shut out all investigation from the 
sacred text, by the cry of the Hebrew verity. The un- 
doubted propriety of correcting the Hebrew by the Septua- 
gint has been objected to by other critics, because of tho 
superior general accuracy of the former. This is fully ad- 
mitted. The Hebrew text has certainly been more carefully 
guarded, and is in a far better state of preservation than the 
Greek; but surely this should not deter us from using the 
latter, and accepting its aid in those few cases in which it has, 
by the good providence of God, preserved the sacred text from 
mutilation by either accident or inveterate fanaticism. 

The same, to a certain extent, may be said of the Samaritan. 
For a considerable time after this version was restored to the 
knowledge of biblical critics, a violent controversy was 
maintained respecting its critical authority as a means of re- 
vising the Hebrew text. This may be said to have been 
settled by Gesenius, who clearly proved that, in a vast num- 
ber of the cases in which the Samaritan differed from the 
Hebrew, the cause was error or imperfection in the former 
version ; but this eminent scholar was, nevertheless, obliged 
to admit that it did contain some passages more fully and 
perfectly than even the Hebrew. 

We will notice two or three of these. The first is Gen. 
iv. 8. This verse, literally rendered from the Hebrew, 
would stand thus : "And Cain said to Abel his brother : 
and it came to pass when they were in the field," etc. The 
violent and abrupt break in the sense of these words is par- 
tially, and but partially, covered by our authorized transla- 
tion, which has : "And Cain talked with Abel his brother ; 
and it came to pass when they were in the field," etc. The 
Samaritan gives a consistent sense by supplying the words 
which, by some means, have evidently dropped out of the 
Hebrew text. Thus : "And Cain said to Abel his brother, 
Let us walk out into the field ; and it came to pass, when 
they were in the field," etc. Here all is easy, natural, and 
correct. 

The Samaritan version also removes an obscurity from 



BIBLICAL CRITICISM AND INTERPRETATION. 513 

Gen. xxii. 13, which, rendered from the Hebrew, reads, 
"And Abraham lifted up his eyes, and looked, and behold 
behind him a ram caught/' etc. The Samaritan has, "And 
looked, and behold a ram caught," etc. Another variation, 
which at one time was held to be of great chronological 
consequence, is found in Exod. xii. 40 ; which, according to 
the Hebrew, reads, "Now the sojourning of the children of 
Israel, who dwelt in Egypt, was four hundred and thirty- 
years." This was considered to be inaccurate, because the 
Israelites did not dwell in Egypt four hundred and thirty 
years \ and, consequently, the Samaritan reading was held to 
be the strict and proper rendering, because it says, " The 
sojourning of the children of Israel, and of their fathers who 
dwelt in the land of Canaan and in the land of Egypt, was 
four hundred and thirty years." More careful inquiry, how- 
ever, has tended to establish the credit of the Hebrew as the 
correct text. It does not say, as at first it seems to do, that 
the Israelites sojourned in Egypt four hundred and thirty 
years, but that this was the period of their sojourning. The 
words, "who dwelt in Egypt," are not at all essential to the 
sense, and seem to have been used simply to point out and 
identify the persons who are spoken of. It is probable, 
therefore, that the words added in the Samaritan were at 
first an explanatory gloss placed in the margin, and after- 
wards accidentally added to the text. 

Nothing, indeed, can be more interesting or edifying than 
a careful review of the nature, extent, and results of these 
researches. Every ancient language has been studied; 
every MS. and version that could be discovered has been 
carefully examined; a boundless succession of talent and 
erudition has been diligently and skilfully occupied for gene- 
rations, in the examination of the sacred text. Nothing has 
been taken for granted ; every part has been explored ; men 
of different nations, principles, and creeds have joined in 
this labor. And what has been the result ? Certainly ncC 
a proof that the work was uncalled for, and the inquiry 
unsuitably prosecuted. No; a multitude of various readings 
have been discovered, some errors have been corrected, a 
few instances of fraud have been detected ; but the grand 
result is, that whilst every other work, written from the days 
of Moses to Malachi, has perished, or remains only in few 
22* 



514 ELEMENTS OF DIVINITY. 

and uncertain fragments, we have the whole of the Old Tes- 
tament books in all their purity and integrity : a glorious 
monument of the gracious care of that God who inspired 
them for the instruction -of the world. The Hebrew being 
found the most perfect depositary of Divine truth, whilst the 
Samaritan and Septuagint afford ample means for correcting 
the few imperfections of that venerable text, in no instance 
has any great truth been imperilled, or any doctrine been 
affected, by the multitudinous transcriptions of the sacred 
books through so many ages. 

We have now to direct similar attention to the books of the 
New Testament. We need scarcely observe that we have in 
no instance the original copy of any of these Scriptures. 
The actual writings of the evangelists and apostles have long 
since perished. We do not even know the materials on which 
they wrote. The books we have are handed down to our day 
by repeated transcription. We have already noticed the 
manner in which the writings of the evangelists and apostles 
were collected and preserved • and the unquestionable fact 
that at the end of the second century they were recognized 
by the Christian Church as " the word of God." 

No lengthened period elapsed before the New Testament 
text attracted critical attention. About the middle of the 
third century, Hesychius and Lucian undertook to examine 
and correct any errors that might have crept into the MSS. 
of these sacred books. Their tact and ability have not been 
very highly esteemed : there was, however, much scope for 
their efforts. The writings of the evangelists and apostles 
had been comparatively a short time in existence, and had 
been received only by a very small section of the population. 
Yet, notwithstanding this, numerous variations of expression 
had been introduced, which rendered careful and intelli- 
gent revision very necessary. Afterwards other causes 
operated. The demand for the New Testament writings in- 
creased with the rapid propagation of the gospel ; and from 
this period to the end of the fifteenth century this demand 
had to be supplied by manual transcription. Soon after the 
invention of printing, the attention of the learned in the 
Christian world was directed to this subject, and ultimately 
accomplished almost all that could be desired. 

In order to give an idea of the success with which the 



BIBLICAL CRITICISM AND INTERPRETATION. 515 

efforts of learned men have been employed in securing the 
purity of the New Testament text, it will be necessary to 
afford some information respecting the manner in which the 
copies of these Scriptures were made, and the causes of error 
which were in operation during the long period from the 
middle of the third to the beginning of the sixteenth cen- 
tury. 

It may be scarcely possible for us, familiar as we are with, 
all the perfect appliances of modern typography, to form any 
adequate idea of the difficulties and hazards of perpetuating 
copies of ancient writing, according to the modes then in use, 
without alteration and corruption. It is almost unnecessary 
to say, that in those days chapters and verses were unknown. 
But the reader may not be aware that the words were not 
separated one from another, nor distinguished in their be- 
ginnings or endings by any alteration of letters, or by any 
mark or sign. The characters used in all the oldest MSS., in- 
deed in all until the time of Jerome, (A. D. 420,) are the 
large letters called capitals, and commonly spoken of as uncial, 
or initial letters. These were placed side by side until a line 
was formed quite across the MS. ; and every such line had 
the appearance of one word. No respect was paid to the 
division of words — each line was filled out : if the first letter 
of a new word was sufficient to complete a line, it was placed 
there, whether vowel or consonant, and the next line began 
with the following letter of the word. This, of course, made 
reading very difficult except to a very practiced eye. The 
difficulty, however, was increased by the use of numerous ab- 
breviations ; the words representing Lord, Jesus, Christ, al- 
though containing in Greek six or more letters, would be 
read in the MSS. by two only, the first and the last; and 
then it sometimes happened that words essentially different 
would have the same initial and final letters, and thus be mis- 
taken the one for another. Impressed with a desire to re- 
move these inconveniences, Jerome, early in the fifth century, 
appears to have introduced the comma and the colon, and 
they were then inserted in many more ancient MSS. About 
a half century afterwards, Euthalius, at that time a deacon of 
Alexandria, published an edition of the Gospels, in which he 
divided the text into lines, which were regulated as to length 
by the sense they conveyed. He afterward, when Bishop of 



516 ELEMENTS OF DIVINITY. 

Sulca, in Egypt, completed the whole of the New Testament 
in the same manner. The following has been given as an ex- 
ample from the English version : 

THAT THE AGED MEN BE SOBER 

GRAVE 

TEMPERATE 

SOUND IN FAITH 

IN LOVE 

THE AGED WOMEN LIKEWISE 

IN BEHAVIOR AS BECOMETH HOLINESS 

NOT FALSE ACCUSERS 

NOT GIVEN TO MUCH WINE 

TEACHERS OF GOOD THINGS 

This measure assisted very materially in defining the sense 
of these sacred writings ) for when this mode of writing was 
not followed, a point was generally placed where an Eutha- 
lian line should end ; so that, virtually, the same advantage 
was obtained. From the time of Jerome, indeed, the pro- 
cess of improved punctuation continued, .until it was per- 
fected soon after the discovery of printing. 

When, however, sound learning was effectually applied to 
the correction of the sacred text after the invention of print- 
ing, the discrepancies in different copies of the New Testa- 
ment were found to be very numerous. These differences 
between the MSS. were technically called "various readings." 
And in order to understand what is stated in works which re- 
fer to this subject, it is necessary that we have some know- 
ledge of the causes which led to those numerous errors. The 
following, then, may be regarded as the chief of the causes 
of this extensive error : 

1. Imperfection in the original manuscripts. 

2. The accidental mistakes of transcribers. 

3. The assumption of marginal notes into the text. 

4. Designed alterations of a literary kind. 

5. Wilful corruption for party purposes. 

We will notice the operation of these in order. 
Nothing can be more clear than that the imperfection of 
an original MS. would have this effect Supposing it at first to 



BIBLICAL CRITICISM AND INTERPRETATION. 517 

have been perfect, the process of time, or the infliction of an 
accidental injury, might render any word or letter illegible; 
and in case there was no other MS. at hand, a copyist would 
supply this word or letter to the best of his judgment, or 
omit it, and, of course, frequently make mistakes, and so 
would often send forth an erroneous copy; which would in 
due time, by transcription, still further multiply erroneous 
readings of the passages so affected. 

The second kind of errors arose from several causes. Some 
transcribers wrote from hearing another read to them ; and 
any mistake in pronunciation by the reader, or misapprehen- 
sion of a word by the hearer, would lead to an error. Others 
transcribed from sight, and would then mistake one word or 
letter for another very much like it : several mistakes of this 
kind have been found. One or more words might by the 
same cause be transposed, or altogether omitted. Or a word 
might be divided into two, or two words be mistaken for one. 
The latter cause, it is believed, operated extensively in re- 
spect of the Greek Scriptures. The words in this language 
are very frequently compounded. And as no distinction was 
made between the words, the transcriber would only have to 
judge from the context whether the letters before him made 
one word or more. The abbreviations, so common at this 
time, were also a prolific source of error. Numerous instances 
of this kind occur. In respect of Rom. xii. 11, instead of 
the Lord, three MSS. have the time, giving a very equivocal 
sense. This error was undoubtedly occasioned by the fact 
that the abbreviation for the words Lord and time in Greek 
are the same, the words in that language beginning and end- 
ing with the same letters. Every one acquainted practically 
with the transcription of written documents knows that, in 
order to ready copying, it is necessary to take up the matter, 
not word by word, but several words at a time \ but, in doing 
this, there is a danger lest the correct word should slip from 
the memory, and a synonymous term be substituted for it. 
Several instances of this kind have also been found in the 
New Testament MSS. A worse error than this has been 
caused by this mode of taking up several words in the mind 
at the same time ) for it has happened that, having done so, 
on returning to the MS. for another portion, the eye has rested 
on a word similar to that with which the last phrase closed, 



518 ELEMENTS OF DIVINITY. 

although several other words have intervened between them : 
they have by this means been dropped, and the text thus be- 
come imperfect. We may quote an instance of this from 
each of the Testaments. The first is found in Judges xvi. 
13, 14, and has rendered the text permanently defective. As 
found in our version, the passage runs thus: "And he said 
unto her, If thou weavest the seven locks of my head with 
the web. And she fastened it with the pin, and said " 
Looking only at these words, the sense is unsatisfactory ; for 
we are surprised to find that Delilah does nothing that she is 
told to do, and does what, so far as our text goes, she was not 
told to do. The Septuagint, however, has preserved the 
whole text, and exposed the nature and extent of the error. 
That version reads, "And he said to her, If thou shouldest 
weave the seven locks of my head with the web, and shouldest 
fasten them with the pin into the wall, then shall I be weak 
as another man. And it came to pass when he was asleep, 
that Delilah took the seven locks of his head, and wove them 
with the web, and fastened them with the pin into the wall, 
and she said," etc. Here the cause of the omission in our 
text is evident : the transcriber having written the words 
"with the web" in the thirteenth verse, on looking again for 
what was to follow, his eye rested on the same words in the 
following verse, when, misled by the coincidence, he pro- 
ceeded to record what followed, and accordingly omitted all 
the words occurring between the first and second " web." A 
similar error was made in transcribing Matt, xxvii. 35, when 
all the words between " casting lots/ 7 near the beginning of 
the verse, and " lots" at the end of it, were omitted in the 
same way, and are consequently not found in ninety-eight 
known MSS., and are, on that account, rejected by several 
of our most eminent critics, and are not now generally found 
in our Greek text. Our translators, however, have with 
sound judgment inserted them, as they are doubtless an 
inspired reference to this remarkable fulfilment of pro- 
phecy. 

The third was a very prolific source of error. In ancient 
times it was a frequent practice to insert glosses or explana- 
tions in the margin. A short solution of a difficult text, the 
modern name of a place described in the text by its ancient 
name, or the correction of a supposed error, would frequently 



BIBLICAL CRITICISM AND INTERPRETATION. 519 

be inserted in the margin; and these some ignorant future 
copyist would insert in the text. 

The fourth cause has not produced extensive effects, al- 
though it has given us several various readings; and in this 
manner : when a writer found what he regarded as an obso- 
lete or inelegant word, he would sometimes supply it with a 
word more suitable to the sense, and thus make his MS. 
differ from the original. 

The last cause is an alteration for party purposes. There 
is no doubt this has often been attempted. Yet, although 
the feeling which led to this guilty effort may have been the 
most violent, we have no doubt that it has done less mischief 
than any other. Copies of the New Testament records have 
always been too widely diffused, and watched by all rival 
sects with too much care, to allow any vitiation of this kind 
to obtain sufficient currency and credit to establish it as a 
part of the text. 

It will be necessary here briefly to notice the numerous 
quotations from the Old Testament which are found in the 
New. Skeptics have cavilled largely at the discrepancies 
which appear to exist between those passages as they are 
found in the Old Testament and in the New. All this ob- 
jection, however, is baseless. A careful and extended com- 
parison of these is equally beyond our limits and our plan ; 
but it would clearly show that the New Testament writers 
have truly given the sense of the original, although in some 
instances the application of this is qualified by their circum- 
stances and objects. It may, however, be necessary to repeat 
that, in those cases in which the Hebrew copies and the 
Septus gin t or Samaritan differ from each other, the quotation 
in the New Testament fully identifies the legitimate text. 

The pious student of holy writ will, on perusing this 
account, naturally ask, " What, then, is the result of all 
these investigations ? Have a very large number of various 
reading been discovered, and have they produced any ob- 
scurity respecting a revealed truth, or placed any doctrine or 
precept of Scripture in a position of doubt or uncertainty 1" 
The flower is, that very many various readings have been 
discovered : about two millions of these have been found and 
classitle4; and yet, what is the result of this alarming number 
of tfisoi spancies ? Why, so complete and effective has the 



520 ELEMENTS OE DIVINITY. 

critical apparatus been made by the combination of immense 
talent, learning, and industry, that a competent judge declares, 
" Nine hundred and ninety-nine out of every thousand may 
be removed, and the original reading be restored with ease/' 
and without a doubt. It would be wrong to say that there 
are no words in our New Testament books at present on 
which the learned entertain any doubt. But it is a fact that 
labor and learning have so succeeded in perfecting the present 
copies of these Scriptures, that in no case is any truth, doc- 
trine, or precept affected by any of the numerous causes of 
error which have passed under our review. No ; in every 
instance the word of life stands before us as an effective and 
undoubted chart to heavenly rest, a full and authorized revela- 
tion of the Divine will to the family of man. 

I know not how other minds may be affected by a consid- 
eration of those numerous operating causes of error, through- 
out so many centuries, and their marvellous counteraction in 
the preservation and restoration of the text of the sacred re- 
cord. But I freely confess I see in it a combination of Divine 
wisdom and goodness, of the greatest possible magnitude; 
and a manifestation of these attributes in perfect harmony 
with the dealings of God with mankind throughout the eco- 
nomy of grace. 

What if the Lord had miraculously watched over every 
transcription of every part of the sacred record in all ages, 
so that no error or alteration was made in any copy, just as 
some of our enthusiastic predecessors seem to have imagined 
that he had done : would the result have been more bene- 
ficial to the Church, or fraught with more glory to God ? I 
think not. Here, although always exposed to error of every 
kind, actually affected, indeed, by every corrupting influence, 
the Divine care has so fully protected and preserved the holy 
book, that it now stands before us, in clear and unsullied 
purity, as an embodiment of the Divine will, an authoritative 
and complete standard of faith and morals for the salvation 
of the world. 

We said this was in harmony with the Lord's dealings in 
the economy of grace. It might better accord with the views 
of some persons, if God had determined that individuals who 
obtain saving grace should never lose it, and that thus, by 
his almighty energy, religion should be maintained in all ages 



BIBLICAL CRITICISM AND INTERPRETATION. 521 

of the world. But he has not done this : the light that he 
has lit up in his people may become darkness, the salt may 
lose its savor, and those who have been translated from tho 
kingdom of darkness into the kingdom of God's dear Son 
may make shipwreck of faith and of a good conscience, and 
perish everlastingly. So, in the case before us, learned and 
good men for a long time struggled to believe and to maintain 
that God had, by a special providence, (not to say, mira- 
culously,) preserved the original text of Holy Scripture in a 
state of perfect purity, free from all error and corruption. 
This seemed the way to them most suitable for the truth of 
God to be preserved and rendered operative to the world's 
salvation. But to Infinite Wisdom this did not seem the 
most suitable way. Instead of thus protecting the letter of 
the word in a miraculous manner, we find it exposed to all the 
chances of error to which other works have been subject. 
We find errors and misreadings of every kind, and even a 
few intentional vitiations of the text. But have these shaken 
our confidence or lessened our faith in the Bible as the word 
of God ? They have done exactly the reverse. They have led to 
a thorough and searching investigation into the oldest copies of 
the sacred books in all countries and languages. All their dis- 
crepancies of every kind have been collected, classified, and 
fully examined; and the gratifying result of all this learned 
research and laborious investigation has been the fullest pos- 
sible proof that, for all practical purposes, we have, in our 
present authorized version, the word of God in all its purity, 
fulness, and efficiency. Indeed, at the present time, the Eng- 
lish student, with the aids within his reach, may, to a great 
extent, make himself master of those few emendations of the 
text which the learning of the most devoted scholars has 
established. But whether he does this or not, he will find 
every fact, doctrine, law, and promise, clearly and gloriously 
exhibited in the sacred pages : so that, notwithstanding the 
multitude of various readings which have been discovered, 
the limited range of the difference of sense found in them 
proves an amount of providential care over the transmission 
of their invaluable records to our day, which should call forth 
unfeigned thanksgiving to God ; and demonstrates that in 
this, as in all other cases, the way of the Lord is right. 



522 ELEMENTS OF DIVINITY. 

We now direct attention to biblical interpretation. This 
is another and very important part of biblical science. Having 
satisfied ourselves that, generally, we have, in our authorized 
English versions, a faithful transcript of the original Scrip- 
tures, and afforded some means of correcting the few pas- 
sages which are found to be defective, we proceed to the con- 
sideration of the best means for ascertaining the true and 
proper sense of the sacred text thus placed before us. It is 
the office of a biblical critic to ascertain precisely' what an in- 
spired writer ivrote, and of the biblical interpreter to deter- 
mine exactly what he meant. 

In entering on a discussion of the objects and principles 
of biblical interpretation, we must endeavor to avoid the op- 
posite extremes of regarding this science as either free from 
difficulty, or so full of it as to offer insuperable obstacles to 
its satisfactory attainment. We must neither underrate nor 
overrate the arduous nature of this important achievement. 
In order to have correct ideas on this subject, we should first 
consider the qualifications necessary to give a correct inter- 
pretation of scriptural truth. This work obviously consists 
of two things : first, to get into our own minds the exact ideas 
which the Holy Spirit intended to communicate to mankind 
by means of the sacred text; and, secondly, to employ such 
words in speaking or writing as to be able to raise the same 
ideas in the minds of others. 

When we consider the peculiar character of the sacred re- 
cords, and the objects for which they were inspired, it need 
excite no surprise that qualifications adapted to this peculi- 
arity and to those grand objects should be necessary, in order 
to enable a person thus safely and effectively to ascertain and 
exhibit the meaning of their contents. At first sight it may 
appear that the department of biblical criticism requires 
higher qualities and more profound learning than this. Yet 
it must be evident to the most superficial observer, that, for 
all practical purposes, we have here the most vitally import- 
ant branch of biblical science. All other labors are, indeed, 
but initiatory. Of what avail is it that the genuineness, au- 
thenticity, and authority of Holy Scripture is fully estab- 
lished, that its text is carefully scrutinized and proved to be 
uncorrupt, if, after all, its true sense and meaning arc not 



BIBLICAL CRITICISM AND INTERPRETATION. 528 

fully apprehended and made known ? It is, indeed, the grand 
duty of all Christians, and especially of all who aim at beinrj 
Christian teachers, to become proficient in this art; but, in 
order to this, several important requirements are essential- 
moral, intellectual; and literary. 

Wc will speak first of the necessary moral qualification. 
The great burden of the Bible is, religious truth : it cannot, 
for this reason, be studied in a merely intellectual manner. 
It is a revelation from God to man: to be rightly understood; 
therefore, it must be received in this character. These sacred 
records profess to explain the condition of mankind through 
sin, the -danger to which they are exposed, and the salvation 
which the unbounded love of God has prepared for the world 
through the incarnation, humiliation, sacrificial death, and 
atonement of our Lord Jesus Christ : they must, therefore, 
be read in a devout, humble, and teachable frame of mind, 
in order to be rightly understood and fully comprehended. 

I satisfy myself with merely indicating this fact, and pro- 
ceed to notice the proper manifestations of this moral feel- 
ing. 

1. Holy Scripture should be studied under a deep sense of 
gratitude to God, and its true character as a Divine revela- 
tion. If we look to the Bible as a remarkable and authentic 
ancient history, we shall receive from it more real information 
respecting the early ages of the world than all other books, 
united, can afford. If we are prosecuting researches into the 
state of civilization and the condition of mankind in ancient 
times ; the foundation of the primitive nations, their origin and 
progress ; or are- seeking instruction on other topics of great 
interest to mankind, we shall find it in Holy Scripture in 
greater purity and richer abundance than in any other quarter. 
But the communication of all these important kinds of know- 
ledge is not the great end of revelation. It aims at higher 
objects, and sends its heavenly light into higher and broader 
fields of thought, even beyond the amount of all these united. 
The Bible contains a revelation to mankind of the nature and 
character of G od. Philosophers may expatiate as they please 
on the wonders of creation, and the marvellous display of 
Omnipotence and Infinite Wisdom shown forth in the pre- 
servation and government of the world ; but all these mani- 
festations of Deity, glorious as they confessedly are, make no 



524 ELEMENTS OF DIVINITY. 

full and authoritative revelation of the Divine character to 
man. They do not tell us how God would have us to live, 
what I13 requires us to do; whether, if we transgress his will, 
he will punish or pardon us; above all, they leave us in entire 
ignorance of our future destiny. The sun shines, the seasons 
revolve, universal nature proclaims the power, greatness, wis- 
dom, and goodness of God ; but these do not speak a word to 
us respecting his holiness, justice, mercy, or love. For all 
this vitally important intelligence we must come to the word 
of God, the gospel of our salvation. It follows, therefore, of 
necessity, that we must approach these holy records with 
grateful and teachable minds, for that light and truth which 
alone can guide us into the will of God. 

2. We must prosecute all studies into the meaning of these 
living oracles with earnest prayer for Divine illumination. It 
is to be regretted that some good men and able writers have 
spoken of the Holy Scriptures just as if there was some 
mystical mighty power in the word itself. We do not mean 
to place these Scriptures on a par with other writings in any 
respect. What was said of our Redeemer may, in a qualified 
sense, be said of all the inspired men who were called of God 
to record his holy will : " They spake as never men spake fl 
and their productions are therefore entitled to universal re- 
spect as conveying to us the mind of the Holy Spirit. But 
then it must not be supposed that these words, of themselves, 
convey spiritual light or grace, irrespective of the state of 
mind of the person who peruses them. No; as we are taught 
to sing, 

"The meaning of the written word 
Is still by inspiration given." 

We must humbly and reverently pray for Divine illumination, 
if we would read the sacred oracles to our spiritual edifica- 
tion. Do not overlook this point. This is a cardinal point, 
and must not be overlooked. " The letter killeth, but the 
Spirit giveth life." 2 Cor. iii. 6. Without humble prayer, 
and the aid of the Holy Spirit, even the word of God, replete 
as it is with heavenly truth, cannot save, but will rather have 
a tendency to blunt our feeling, and check our desires, by 
familiarizing the mind with sacred things which are not 
spiritually discerned. 



BIBLICAL CRITICISM AND INTERPRETATION. 525 

Intellectual qualification is also necessary in order to our 
apprehending the sense of holy writ. Here we have princi- 
pally to refer to the importance of a sound judgment. We 
must never forget that the Bible is not, as some would per- 
suade us, a book which none but a select and favored few can 
understand. It is, on the contrary, directly addressed by God 
to every man, for his individual instruction and blessing. It 
does not, therefore, require mighty and uncommon powers to 
understand its teaching. Yet, notwithstanding this, a sound 
judgment is very necessary to enable a person to apprehend 
the proper meaning of Scripture. The exercise of good plain 
sense will frequently lead to the correct apprehension of texts 
which learning and ingenuity have failed to understand. This 
quality of mind should, therefore, be fully exercised in our 
efforts to arrive at the proper meaning of the sacred writers. 
All who have had the opportunity of reading the works of 
biblical interpreters at large, will have perceived that, obvious 
as this direction is, it has not always been regarded. Men of 
great name have devoted themselves of set purpose to discover 
the meaning of the Bible ; yet they seem to have laid aside 
their judgment and sense, and to have conducted their in- 
quiries under the guidance of their imagination and fancy. 
Such persons may appear to make wonderful discoveries, and 
may frequently gratify themselves and startle others with 
what is regarded as successful exposition. But this, after 
all, will generally be found to amount to no more than the 
obscuration of Scripture by human inventions and fancies : 
seldom do such efforts issue in the bringing out into full 
view and vigorous effect the meaning of the Holy Ghost. 
Sober sense and a sound judgment should always be culti- 
vated and exercised in our endeavors to understand the 
Bible. 

A knowledge of the original languages in which the sacred 
books were written affords important advantages to the ex- 
positor of Holy Scripture. 

As an instance of the importance of an acquaintance with 
the sacred languages, I may first refer to Prov. xxii. 6, which 
in our version is rendered, " Train up a child in the way he 
should go," etc. Few portions of holy writ are more frequently 
preached from than this ; and often peculiar force is laid on 
the word " train," and we have been again and again told 



526 ELEMENTS OF DIVINITY. 

Iiow aptly it sets forth the ductile character of youth, and 
have been thus encouraged to direct, guide, and train our 
children, as the sapling is placed in the form in which the 
future tree is destined to grow. Now all this is very right 
and good ; but the text does not express it. The Hebrew 
word which our translators have rendered " train, " and which 
the marginal reading still more strangely reads " catechise/' 
really means " dedicate." So the word is rendered in every 
other place where it is found in Holy Scripture. See Deut. 
xx. 5, twice; 1 Kings viii. 63; 2 Chron. vii. 5; and so its 
derivative, "dedicating," Num. vii. 10, 11, 84, 88; 2 Chron. 
vii. 9; Neh. xii. 27; Psalm xxx., title; and "dedication," 
Ezra vi. 16, 17 ; Dan. iii. 2, 3. Now this dedication was with 
the Hebrews a solemn religious rite, by which the blood of 
sacrificial atonement was applied to the dedicated object, and 
the blessing of God was thus secured on its use and progress. 
How forcefully does this apply to the case before us ! It is 
not merely educational oversight, or even moral restraint, that 
is here spoken of; but a godly dedication. Fairly considered 
in the strict sense of the terms employed by the Holy Ghost, 
this text enjoins parents and teachers to place themselves, by 
faith and prayer, in the sacred office of the Christian priest- 
hood, and, thus identifying their youthful charge with the 
blood of atonement, to secure a baptism of spiritual influence 
on his mind and heart : this being done piously and perse- 
veringly, the cheering promise comes to us full of comfort 
and blessing : " When he is old, he will not depart from it." 
How often has this passage been carped and cavilled at ! " The 
children of the most pious persons are frequently the worst," 
is the common remark; and it is repeatedly asked, "How 
can this be reconciled with the authoritative declaration of 
the text I" The answer is, By understanding its meaning. 
How few of these children were thus dedicated to God accord- 
ing to the requirement of his word ! In several other pas- 
sages a knowledge of the original languages would give to 
the student of Scripture a clear and full idea of the meaning, 
which cannot always be obtained from a translation. Thus 
we are told, "The Lord is not slack concerning his promise, 
as some men count slackness ; but is long-suffering to us- 
ward," etc. 2 Peter iii. 9. We cannot object to this trans- 
lation ; yet the term "long-suffering," when applied to God, 



BIBLICAL CRITICISM AND INTERPRETATION. 527 

sounds strangely in our ears, and suggests the inquiry, " How 
can Deity suffer, and suffer long ?" The original supplies an 
answer to the question, and brings out the sense of the text 
fully, although the translation does not. The word which 
has been translated "long-suffering," is compounded in Greek, 
as in our English word. The first part is identical in mean- 
ing with our term "long," strictly signifying long, ox far. 
But the other component part of the term does not, in its 
primary sense, mean "suffering," but "anger, wrath, rage," 
etc. As, however, the long-continued suppression of anger 
gives to a human mind intense pain, the compound term was 
sometimes used to express long-continued suffering. Thus it 
beautifully and forcefully -portrays the true sense of the origi- 
nal. What in human minds is scarcely possible — anger either 
subsiding into indifference, or merging into reconcilement 
with the object that excited it — is seen here in the Divino 
character. The anger of God against sin does not evaporate 
or diminish ; it does not cease to see and feel the full force- 
of its intense evil; but it delays to punish, it forbears long, 
" not willing that any should perish, but that all should come 
to repentance." 

As previously observed, we have referred to the value of 
an acquaintance with the original Scriptures from a sense of 
duty, and for the purpose of stimulating all who have the 
means of doing so to acquire some measure of this knowledge. 
It is, however, consolatory to those who have not the means 
of obtaining this advantage, to know that they have in our 
authorized version a very faithful transcript of the original 
books. We may select the following testimonies of men of 
acknowledged piety, judgment, and learning, from a great 
number which might be adduced. Dr. Adam Clarke, who had 
previously himself translated every word in the Bible from 
the original languages, says, "The translators have seized the 
very spirit and soul of the original, and expressed this almost 
everywhere with pathos and energy. The original, from 
which it was taken, is alone superior to the Bible which was 
translated by the authority of King James." The Rev. 
William Orme affirms, " Like every thing human, it is no 
doubt imperfect; but, as a translation of the Bible, it has few 
rivals and no superior. It is, in general, faithful, simple, and 
perspicuous. It has seized the spirit and copied the manner 



528 ELEMENTS OF DIVINITY. 

of the Divine originals. It is level to the understanding of 
the cottager, and fit to meet the eye of the critic, the poet, 
and the philosopher." To such a version of the holy records 
I may direct your attention, with confidence that you will 
there find all the essential truth revealed by the Divine will 
to mankind. 

Respecting the learning necessary to our rightly under- 
standing and setting forth the sense of this version, it will be 
sufficient to say, that an acquaintance with our own language 
should be acquired as fully as means will allow; and to this 
it will be very desirable for the student to add an acquaint- 
ance with the history and condition of the nations and times 
referred to in the sacred books, and also some knowledge of 
the geography and natural history of these countries, and the 
chronological connection of the principal facts in their civil 
and political annals. 

Entering upon the important subject of biblical interpreta- 
tion, our first business will be to ascertain the duty and office 
of human reason in such an engagement. We stated at the 
beginning of the first lecture, that it is the proper exercise 
of reason to judge of the evidences which attest the Bible to 
contain a revelation of the Divine will ; but that, when fully 
convinced of this great fact, it became our duty not to take 
exception to its teaching, or to object to its communications, 
but receive with meekness and readiness the truth thus re- 
vealed on the authority of Grod. 

We repeat this sentiment now ; but we find a further ques- 
tion demanding solution: "How is the meaning of these 
records to be ascertained ? Are we to seek out this meaning 
by the efforts of our reason, or to depend entirely on spiritual 
illumination V Many and serious mistakes have been made 
at this point of the inquiry, which may be obviated by the 
simple question, What do w T e mean by this Divine illumina- 
tion ? We have already asserted very strongly the necessity 
of spiritual illumination; but then this does not give the 
mind to apprehend a new and arbitrary sense in the words 
and sentences of holy writ; but rather, by enlightening and 
correcting our reasoning powers, and purifying the feelings 
of our heart, it enables the mind to approximate more nearly 
to the mind of the Spirit, and thus to see in the written word 
th<} deep spiritual truth with which the inspiration of the 



BIBLICAL CRITICISM AND INTERPRETATION. 529 

Holy Ghost originally imbued it. The enthusiast who seeks 
Divine aid to understand the Scripture, and who at the same 
time neglects to employ those rational and intellectual powers 
with which the Creator has endowed him, may be compared 
to a man who seeks a telescope to survey a distant prospect, 
but closes his eyes whilst using it. In both cases the field 
of vision which comes before the mind is simply the result of 
fancy, and has no foundation in fact. The conclusion un- 
questionably is, that we are not simply to wish and desire the 
aid of Divine influence; but if we mean to succeed in our 
effort to know the meaning of Scripture, we must pray, and 
wait on God, and subject our minds to his will, until we 
actually and certainly obtain it. And having thus obtained 
this spiritual illumination, we must diligently and devotedly 
employ our enlightened minds in an earnest and ardent study 
of the sacred oracles. 

But perhaps some of you will be ready to ask, "Are we, 
then, having obtained the gracious aid of the Holy Spirit, 
to seek out the meaning of the Scriptures as we would the 
meaning of any other book V To this query I shall not 
hesitate to give this unqualified answer : We certainly are to 
do so, except in those respects in which the Bible differs 
from all other books. This will require explanation. The 
Bible is to be explained on the same principles as other books 
are. Words should be taken in their ordinary acceptation, 
unless the contrary is expressly stated or fairly implied. 
Men employ words as signs expressive of their inward emo- 
tions; and therefore the Deity has thought fit to convey his 
will to them through the same medium. I gladly add the 
following sound remarks on this subject from the pen of an 
eminent living author: "Now it is obvious that there are 
certain rules tacitly acknowledged and followed by all in de- 
veloping the meaning of a book : these, so far from doing 
violence to reason, are in reality its genuine dictates. They 
are sanctioned by the power of judging in all. They are 
the legitimate offspring of reason itself. The importance as 
well as the necessity of some principles, to guide us in in- 
terpreting the author's meaning, cannot be disputed. Of 
their great utility in ascertaining the sense of Scripture, all 
classes of Christians must be aware. The evils which have 
resulted from their non-adoption are immense. The errors 
23 



530 ELEMENTS OF DIVINITY. 

into which men departing from them have fallen are innumer- 
able, and assuredly most dangerous. Men of enthusiastic tem- 
peraments and warm imaginations, whilst doing violence to 
them, have run into all manner of excess in religion ; and meta- 
physical minds, in perverting the same simple guides, have 
gone into systems of belief imbued with no power to im- 
prove the heart, or influence the judgment, or purify the 
motives. Reason, then, adopts and recommends-: certain 
principles as worthy of acceptation by all men in their sacred 
inquiries after truth. It points to them as data, forming an 
essential part of the expositor's knowledge. The widely 
different modes of interpretation pursued, show that many 
have not a sufficient acquaintance with them, or rather that 
they are neglected by men unpossessed with a right rever- 
ence for the language of God. It is strange that they 
should be universally followed in the interchange of our 
ideas with our fellow-men, and that they should be abandoned 
in our communing with God through his word." 

Before discussing the most important of these principles, 
we proceed to notice those points of exception which" the 
Scriptures present, and in respect of which ordinary rules 
of interpretation do not apply to them. 

These are found principally in the prophetic Scriptures, 
and arise out of the peculiar manner in which the subjects 
of predictive revelation were presented to the minds of the 
sacred seers. This peculiarity is manifested in various 
forms of expression, otherwise unintelligible. We find, for 
instance, events almost lost in the distant future, spoken of 
as actually present; as, "Unto us a child is born, unto us a 
son is given/' Isa. ix. 6. Again : "Thus saith Jehovah to 
his anointed, to Cyrus, whom I hold by the right hand; 
to subdue nations before him, and ungird the loins of kings ; 
to open before him the folding doors, and the gates shall not 
be shut." Isa. xlv. 1. Instances of this kind are numerous 
in the prophetic writings; and they have sometimes been 
construed literally, and learned men, not apprehending the 
effect of prophetic inspiration, have argued that these pas- 
sages must have been written after the events of which they 
respectively speak had taken place, or the present tense 
would not have been so strongly used. The solution of 
the difficulty is, however, this ; The Holy Spirit presented 



BIBLICAL CRITICISM AND INTERPRETATION. 531 

the events revealed in such a manner to the mind of the 
prophet, that all intervening time was annihilated by the 
power of the inspiration, and distant events were thus re- 
alized as present and perfected. For this reason these pro- 
phets are called "seers/' because their vision penetrated the 
distant future, and saw things far remote in time as actually 
present. This fact and its proper solution have been so fully 
recognized by biblical scholars, that they have obtained a 
distinct place in Hebrew grammar under the title of pro- 
phetical preter tenses. 

This explanation will affect many other prophetic Scriptures, 
and affords important caution to those who are devoted to the 
study of sacred prophecy. We find many predictions pass over 
a long intervening period of time, and unite, as it were, in one 
prophecy, two or more events very remote in their occur- 
rence from one another. In Isaiah xi. we have one striking 
proof of this. It opens with a prediction of the appearance of 
Christ as " a rod out of the stem of Jesse /' proceeds to speak of 
his personal character and glory, (verses 2—5,) and passes at 
once to the fullest triumph of the gospel in the conversion 
of the world, when "the earth shall be full of the knowledge 
of the Lord, as the waters cover the sea." Verses 6-9. 
The long night of darkness occasioned by antichristian error 
in the Church, and Mohammedan delusion without, is al- 
together overlooked, and the coming of Christ and the 
latter-day glory are seen in the prophecy as placed in imme- 
diate juxtaposition. 

Jeremiah 1. and li. present a similar example. The cap 
ture of Babylon by Cyrus is spoken of as immediately fol- 
lowed by its total ruin and desolation ; whereas, in fact, several 
centuries intervened. For, although the city began to de- 
cline immediately after the Persian conquest, it was not to- 
tally ruined till the second century of the Christian era, near 
eight hundred years afterward. 

We have similar instances in the New Testament. Our 
Lord speaks of the destruction of Jerusalem, and of the end 
of the world, as one prophecy. Matt. xxiv. 3-31. In the 
first part he dwells on the events which precede and ac- 
company the ruin of the Hebrew capital; (verses 3-28;) 
and then, without the mention of any intermediate time or 
events, we rend a brief but splendid prediction of the final 
judgment. Verses 29-32. 



532 ELEMENTS OF DIVINITY. 

It will not be necessary to cite more cases, which might 
be easily clone. These will be sufficient to show the class of 
exceptions to which allusion has been made, and which, 
when they occur, prevent our applying precisely the same 
rules of interpretation to Holy Scripture as we should to 
other books. 

We return, then, to the position from which we started, 
that, with these exceptions, the Bible is to be interpreted 
like any other book ; but, in asserting this, we differ from 
many authors, wdiose learning and diligence have procured 
for them extensive influence in the Christian world. We 
will briefly glance at the most prominent of those systems of 
interpretation which have been put forth, and which are 
more or less opposed to this principle. 

The first of these is the mode of allegorical interpretation. 
This system is based on the supposition that Holy Scripture 
was intended to convey to the able and erudite, not only the 
ordinary sense which the words of the text in their gram- 
matical acceptation impart, but also a deeper and more spirit- 
ual import, which, though not apparent to all, is clearly and 
fully perceived by those who, being enlightened and devoted 
to the attainment of Divine knowledge, adequately apprehend 
the fulness of Scripture truth. This mode had its origin in 
the East, and was known to the ancient Jews. Philo, a 
Hebrew who lived in the time of Christ, carried out this 
system in an eminent degree ; and through him it became 
prevalent in the Christian Church. By this means innu- 
merable crude and fantastic notions have been obtruded on 
mankind as scriptural truth. 

Besides this, there is the mode of interpretation which has 
been called "the accommodation system," from the fact that 
it assumes that Jesus Christ and his apostles did not do and 
say what are attributed to them as being essentially right, 
true, and proper, but by way of accommodation to the errors, 
prejudices, and erratic notions of the Jews. To mention 
such a scheme is to show its fallacy; for that which would 
make our Saviour, who was the very spirit of purity and 
truth, a time-serving and double-dealing teacher, stands con- 
victed at once of falsehood and absurdity. 

The rationalistic is another mode of interpretation which 
has done infinite damage to the cause of revealed truth. It 
puts itself forward on very plausible grounds, and commends 



BIBLICAL CRITICISM AND INTERPRETATION. 533 

itself to the approval of the carnal and the vain. It takes its 
stand on philosophy, and deals with the Scriptures precisely 
as it would with a merely human production. By this code 
the authority and spirituality of revelation have been ig- 
nored. „What is level to the human understanding may be 
received; but what transcends it, must be stripped of its 
power and glory until brought down to this status. This 
mania (for it deserves the name) has shed a most baneful 
influence over the learning of Germany, and has also pro- 
duced fearful effects in our own country. By its agency 
miracles are reduced to remarkable accidents, prophecies to 
happy guesses or remarkable coincidences; while the soul 
and spirit of the Bible, spiritual influence, and the religion 
of the heart, are explained away. We cannot keep at too 
great a distance from this ensnaring evil. 

We must notice yet another mode of erroneous interpreta- 
tion, which has been called the " ecclesiastical," or " dogmatic 
system." This is the popish mode as laid down by the Coun- 
cil of Trent in these terms: "Let no one venture to inter- 
pret the Holy Scriptures in a sense contrary to that which 
the Holy Mother Church has held, and does hold, and which 
has the power of deciding what is the true sense and the right 
interpretation of the Holy Scriptures." I apprehend that 
none who read this are likely to abandon at once their rights 
as men, and their duty as Christians, by receiving a dictum 
so extravagant and monstrous. The right of private judg- 
ment on the true intent of the word of God has been, and 
may be, fearfully abused. It is, however, one of our greatest 
and most precious privileges. 

"What, then," I seem to hear you ask, "is the safe and 
proper mode of arriving at the true and correct sense of the 
sacred records ? Amid so many paths leading to error, how 
may we find the means of arriving at the truth ?" These 
questions are quite reasonable ; and so far as the propounding 
of rules is concerned, the answer is not difficult. The diffi- 
culty will be found in their practical application. 

There are, we think, two ruling influences under which 
the word of God should be studied. In saying this, we allude 
entirely to literary and intellectual means. We assume all 
along, that you will always recognize the Divine authority of 
holy writ; that you will always approach it with deep be- 



534 ELEMENTS OF DIVINITY. 

mility, as a disciple should come to the feet of Christ; and 
that you will always by faithful prayer secure the gracious 
guidance and illumination of the Holy Spirit. But having 
done all this, and coming to the written word to ascertain its 
true meaning and proper sense, there are two things to which 
you should take special heed : first, you should endeavor to 
ascertain the correct grammatical sense of the words; and, 
secondly, consider whether there is any thing in the historical 
connection of the passage which ought to modify, limit, or 
enlarge this ordinary grammatical sense. 

That we are perfectly correct in seeking for the sense of 
Scripture in the plain and obvious meaning of the terms em- 
ployed, is clear from the fact that it was given to us for this 
precise purpose. It was " written for our learning ;" and it 
could not answer this important end on any other principle. 
The Holy Spirit has condescended to place before us the great 
body of Divine truth in the language of men. But if the 
language so used is not to be received and interpreted as men 
are accustomed to understand it, the revelation misleads in- 
stead of directs, and teaches those only who are specially 
directed to the proper key to its true sense : a supposition 
which is completely set aside by the apostolic appeal, " Judge 
ye what I say/' and by the fact that " all" are distinctly stated 
to be "left without excuse" who do not, from this source, 
elicit clear and sufficient spiritual guidance. Further, as has 
been most judiciously observed, two things are necessary to 
the excellence and moral character of any writing which pro- 
fesses to give instruction on subjects of importance ; namely, 
that the words employed should be in the commonly received, 
sense ; and that its figures of speech, if any be adopted, should 
be framed to place in stronger light the sentiment to be con- 
veyed, and to give it greater force with the judgment by 
calling in the aid of the imagination. Where these qualities 
arc not found, the writing is not only bad in a literary sense, 
but in a moral sense also ; if it is not the production of ignor- 
ance, it is intentionally deceptive and misleading. In the 
Bible both those requisites are found most abundantly ; it is, 
as before observed, "written for our learning," the learning 
of the great body of mankind, and is fully adapted to this end 
by its Divine Author. 

Having, therefore, settled the important point, that words 



BLRLICAL CRITICISM AND INTERPRETATION. 533 

are to be taken in their strict grammatical sense, the question 
comes, How are we to distinguish tropical and figurative ex- 
pressions, which, according to Eastern usage, abound in holy 
writ? When, for instance, we read our Saviour's testimony 
to the Baptist, "He was a burning and a shining light/' no 
man, scarcely any Sunday-scholar, has any difficulty in com- 
prehending its meaning. Still that meaning is not literal, 
but figurative. There are many passages, however, in which 
the tropical or figurative character of the language is not quite 
so obvious. Notice the declaration, "And Jerusalem shall be 
trodden down of the Gentiles." Luke xxi. 24. This, to 
some extent, was literally fulfilled; yet we cannot think that 
the treading of the feet of the Romans on this city was tha.t 
which the Saviour intended so forcibly to predict. He clearly 
meant to speak of the desolation and destruction which they 
would inflict on that devoted place, and which is very vividly 
represented by the tropical terms "trodden down." We shall 
have to refer again to the interpretation of figurative language; 
and we mention the subject now for the purpose of showing- 
how almost imperceptibly plain language merges into figura- 
tive expression, and to lay down the important rule, that on 
no account should terms be regarded as figurative, if they, in 
their plain and ordinary sense, agree with the words with 
which they are connected. The literal sense of words is al- 
ways to be preferred ; and no expressions are to be regarded 
as figurative, unless the context explicitly states it, or the con- 
nection in which they stand renders it certain. In fact, when 
there is a plain necessity for departing from the literal sense, 
then we must evidently admit the tropical; but in %to other 
case icliatever. 

Besides the grammatical sense of the words, a man who 
would successfully apprehend in his own mind the meaning 
of the sacred record, and convey that meaning to others, 
must carefully consider the historical circumstances and con- 
nection of the words he is perusing. We should, therefore, 
endeavor always to have an idea present in our minds of the 
writer of the book ; the speaker of the words under considera- 
tion, when this person is different from the writer; and of 
the persons to whom the words are addressed. In the cases 
to which these apply, they will suggest important means of 
understanding the true intent of the language. And, gene* 



536 ELEMENTS OF DIVINITY. 

rally, attention must be given to the age, circumstances, occa- 
sion, and scope of the writer. The student who has not ac- 
cess to many books will find important aid in a careful and 
constant reference to the analysis of Scripture given in the 
preceding lectures. How many a man has explained a pas- 
sage from the Proverbs as if it had been taken from the Gos- 
pel of John ! How frequently do we find a sense put on the 
words of Old Testament writers which they were never in- 
tended to convey ! Attention to these matters gives to the 
Bible its true and proper, but vast and wonderful, variety ; 
and at the same time invests its sacred communications with 
marvellous precision. The union of these two points — of the 
grammatical sense of words, and the historical connection of 
the text, as guides to its proper sense — have formed the 
scheme of interpretation which is now adopted by our ablest 
biblical scholars, under the name of the "grammati co-his- 
torical mode of interpretation," which, indeed, cannot be too 
strongly recommended. 

When, however, we are advising a student as to the best 
means of understanding his Bible, there is one master-truth 
to which his attention should be called, the application of 
which will perhaps be of more practical utility to him than 
any other. The truth referred to is this : that Holy Scripture 
never contradicts itself j that all its teaching is in direct har- 
mony ; and, therefore, the comparing of Scripture with Scrip- 
ture is not only a perfectly legitimate mode of interpretation, 
but one which, when pursued with industry and judgment, is 
sure to be attended by the most satisfactory results. 

This way of acquiring a knowledge of the meaning of the 
Divine word arises out of a most remarkable fact — the perfect 
unity and harmony of the sacred records. If these had been 
written by one person, or in one age, or had related to the 
same particular subject, or had been of the same kind, the 
marvel would in a great measure disappear. But in the Bible 
we find nothing of this kind. Here we have a great number 
of separate and apparently independent books, the composition 
of which extended over a period of from sixteen to seventeen 
hundred years. The persons who wrote them were, conse- 
quently, isolated from each other in time, and, as respects 
many of them, equally so in space. Some of these were 
written in Egypt, or in the deserts of Sinai, others in Palestine, 



BIBLICAL CRITICISM AND INTERPRETATION. 53\ 

some in Babylon and Assyria, many in Asia Minor, Greece, 
or Rome. Several of these books are historical, some poetical, 
a few treat of ethics, others of ecclesiastical law. We hare 
numerous biographies, narratives, and epistles. Yet, notwith- 
standing all this diversity, so wonderfully are these writings 
imbued with the prescient spirit of heavenly truth, that we 
have no contradiction of fact or doctrine, from Genesis to the 
Apocalypse. They breathe the same spirit and testimony, 
everywhere, to the grand scheme of redeeming mercy in 
Christ Jesus. 

This wonderful fact leads, as we have observed, to a most 
important means of scriptural interpretation. The statement 
with which we started this topic is undeniably the dictate of 
sound reason : " Scripture cannot contradict itself." We re- 
cognize the inspired writers as holy men; we mark the result 
of their different situations, languages, countries, and mental 
characteristics, as yet impressed on their works; yet we 
regard them only as the media through whom we receive a 
revelation from God. They are not the authors of the inspired 
word : they "wrote as they were moved by the Holy Ghost." 
The Divine Spirit, then, which dictated this revelation, did 
not move one person to write one thing, and another to pen 
the contrary. We do, indeed, find a gradual development 
of truth ; but the faintest initial rays are always in perfect 
harmony with the meridian gospel sunlight. This, then, 
affords a most important rule for ascertaining the meaning of 
the sacred record : "The Scripture does not contradict itself." 
Our limits will only allow us to apply this to one particular 
subject; but that shall be an important one. Both the Old 
and New Testaments speak of the Messiah as Divine'. The 
most unmistakable ascriptions of Divine attributes and works 
are repeatedly found ; the high and holy names of Deity are 
directly given to him ; and in every kind of manner Jesus 
Christ is declared to be God. With equal force and precision 
of language, he is also, in numerous other passages of Scrip- 
ture, said to be a man. How, then, are these several state- 
ments to be explained ? No subject ever placed under the 
consideration of mankind has called forth more ingenuity or 
intellectual power than this : all that the mind of man can do 
has been done here. And what is the result? Why, those 
who have neglected to discover or to recognize our cardinal 
23* 



538 ELEMENTS OF DIVINITY. 

rule, that the Scripture does not contradict itself, have endea- 
vored, in every conceivable way, to strike a balance, or tc 
make a kind of compromise between these two apparently 
conflicting classes of Scripture texts. Accordingly, an ideal 
being has been imagined, something more than man, yet less 
than God ; and this has been ascribed to the Saviour. From 
Arius to the present hour, the Church and the world have 
been cursed with such speculations ; such persons not per- 
ceiving that their course violates the teaching of the Bible. 
Their creation accords neither with the one class of texts nor 
with the other. An attentive observance of our rule will lead 
to a satisfactory solution of the difficulty. Christ is declared 
to be truly and properly Divine. No other part of holy writ 
can contradict this teaching : Christ must therefore be truly 
and properly God. He has attributed to him all that belongs 
essentially to human nature, and must therefore be truly man. 
Yet these truths cannot contradict each other. What, then, 
is the inevitable conclusion to which we are conducted ? 
Clearly this : that the Saviour united in his own person both 
natures, the Divine and the human. This reconciles the en- 
tire teaching of the Bible in respect of Christ, and places fully 
before us the grand truth of the Christian system, the incar- 
nation of the Son of God. 

But the principle to which such prominent reference has 
been made will take us farther than this, and encourage us 
to a course of procedure calculated more than any other to 
give us a clear and full apprehension of the meaning of the 
word of God. If the Scripture does not contradict itself, but 
is always in harmony in all its parts, then comparing Scrip- 
ture with Scripture must be the means most likely to give us 
a correct acquaintance with its proper sense. This course is 
so distinctly recommended in holy writ, and is fraught with 
such obvious advantage, that it requires neither argument 
nor illustration to enforce or explain it. Only one instance 
of. its important use shall be given. We read, " When he 
had by himself purged our sins." Heb. i. 3. Archbishop 
Newcome renders this text, "When he had by the sacrifice 
of himself purged our sins." To this addition Socinian 
writers object; but that it gives the correct sense of the 
writer, is evident; for, if we turn to another passage, we find 
the means by which Christ purged awaj T our sins distinctly 



BIBLICAL CRITICISM AND INTERPRETATION. 539 

and specifically declared : "But now once in the end of the 
world hath he appeared to put away sin by the sacrifice of 
himself: 7 Heb. ix. 26. 

There is, indeed, scarcely any limit to the advantage to 
be derived from this course; scarcely anj- bounds to the 
evils which have resulted from the neglect of it. Whence 
have come all the heresies which have divided, distracted, 
and so often paralyzed the Church ? So far as they are error, 
and not wilful perversions of truth for the attainment of selfish, 
ambitious, and wicked ends, they have mostly, and perhaps 
wholly, arisen from the neglect of this means of eliciting the true 
meaning of Holy Scripture. Men have been fascinated with 
some particular portion of revealed truth, they have bent 
their whole mind to its development, and have consequently 
given it undue relative importance. Other truths, equally a 
part of Divine teaching, have been lightly esteemed, and 
partial views of doctrines, laws, and scriptural facts have 
obtained currency and credit. Avoid this evil. Study the 
whole Bible. Some men have a partiality for one part, and 
some for another ) but do you always remember that all of it 
is Divine. Adhere to the whole ; let its united teaching be 
blended together in your knowledge and views of religious 
truth. 

It will now be necessary to direct attention to the best 
means of discovering the sense of some of those peculiarities 
of language found in Holy Scripture. In the first place we 
notice tropical or figurative language. We have already 
shown that all language is to be taken in its literal sense, 
except when there is an evident necessity for admitting its 
figurative character. This is obviously correct ; but numer- 
ous cases occur in which terms must certainly be understood 
in a tropical or figurative manner. All words were assuredly 
at first employed in their plain and literal meaning. After- 
ward, as the scope of language extended, and the number of 
subjects discussed was multiplied, a necessity arose for using 
the same word to express different meanings ) and thus it 
became common to use a word to represent any thing similar 
or bearing some analogy to the original idea which it was 
intended to convey. Thus tropical or figurative language 
arose into use. This, however, is not now the only purpose 
of using terms in a secondary or figurative sense. Speakers 



510 ELEMENTS OF DIVINITY. 

and writers find that the frequent use of the same word, ex- 
pressing the same idea, gives monotony and tameness to their 
style; and therefore, for the purpose of affording animation, 
ornament, and vigor to their language, they frequently use 
words in a tropical sense. 

This being the case, it is a matter of some consequence, 
and, as we have already shown, sometimes of some difficulty, 
to ascertain whether terms are to be received in their literal 
or in a figurative sense. In order to this, it will be neces- 
sary to consider the nature of the subject treated of, the char- 
acter and scope of the composition, and the information to 
be derived from parallel passages, when such occur. 

The nature of the subject treated of must be considered, 
and the accordance of the words employed in regard to it. 
"When, for instance, we read, " Gird up the loins of your 
mind;" (1 Peter i. 13;) "The sincere milk of the word ;" 
(1 Peter ii. 2 ;) "The breastplate of righteousness;" (Ephes. 
vi. 14;) "living stone;" (1 Peter ii. 4;) we instantly per- 
ceive that the language cannot be understood literally, and 
must be regarded as figurative. The same rule must apply 
to every case in which the grammatical sense of the words is 
naturally incongruous with the subject-matter; such as, 
" Thou shalt catch men ;" (Luke v. 10 ;) " God will smite thee, 
thou whited wall." Acts xxiii. 3, etc. 

The character and scope of the composition must also be 
considered. If, for instance, the whole book has a poetical 
character, and is replete with tropes and figures, we should 
be justified in regarding language as used in a figurative 
sense, although the same words found in a plain unadorned 
prose composition might be taken literally. The remarkable 
passage found in 2 Peter iii. 3-13, may be given as an in- 
stance. Many writers strongly wish to invest these expres- 
sions with a figurative character, to the destruction of their 
literal meaning. Now, if we had found this passage in the 
Book of Revelation, which is full of figure and imagery, we 
might be justified in adopting this course; but finding it in 
an epistle the whole character of which is prosaic, and en- 
tirely destitute of imagery and ornament, we cannot con- 
sent to admit any figurative sense, but are bound to receive 
it as a distinct revelation of the real conflagration of the visi- 
ble universe. The form of expression in which the state- 



BIBLICAL CRITICISM AND INTERPRETATION. £41 

ment is found, and its immediate context, must also have 
careful attention. Of the first class we may notice such texts 
as these : " Give not that which is holy unto the dogs, neither 
cast ye your pearls before swine, lest they trample them under 
their feet, and turn again and rend ybu;" (Matt. vii. 6;) 
"And why beholdest thou the mote that is in thy brother's 
eye, but perceivest not the beam that is in thine own eye V 
etc. ; (Luke vi. 41, 42 ;) which are easily recognized as ex- 
hibiting important moral truths in short figurative sentences. 
The context also will generally enable us to decide as to the 
literal or figurative sense in which words are to be understood. 
When, for instance, we read a text like the following, "Let 
your loins be girded about, and your lights burning," (Luke 
xii. 35,) in connection with what immediately precedes and 
follows it, we can have no doubt that it is a figurative ex- 
pression, intended to convey in a forcible manner the sense, 
" Be always ready." 

There is another class of figurative expressions, which 
are placed in such immediate connection with plain and 
literal terms, that scarcely a doubt can be entertained as 
to their character. Of this kind are such scriptures as the 
following: "Take my yoke upon you, and learn of me." 
Matt. xi. 29. "Beware of dogs, beware of evil workers." 
Phil. iii. 2. "Ye adulterers and adulteresses, know ye not 
that the friendship of the world is enmity with God ?" 
James iv. 4. In all these cases, and numerous others, the 
figurative nature of the first clause is declared and explained 
by the literal sense of the words immediately following. 
Parallel passages afford information very similar to that ob- 
tained from the literal clauses of these mixed sentences. 
Thus, when our Saviour plainly says, "Lazarus is dead," 
(John xi. 14,) he clearly explains the meaning of the tropi- 
cal language which he had previously employed. Verse 11. 

We must now add a few observations, for the purpose of 
assisting you to apprehend the true intent and meaning of 
tropical and figurative expressions, when they occur. 

When, as in many of the preceding instances, the writer 
himself affords an explanation, there can be no difficulty, 
whether this is done in direct terms, as in some of the cases 
cited above, or the meaning is clearly deducible from the 
general tenor of his discourse. Thus, when our Saviour 



542 ELEMENTS OF DIVINITY. 

compares the Pharisees to whited spjndchres, adding, " which 
appear beautiful outward, but are within full of dead men's 
bones, and of all uncleanness," (Matt, xxiii. 27,) the figura- 
tive language is immediately explained; and this explana- 
tion would be equally clear if it had been removed to another 
part of the discourse. Terms directly contrasted with others, 
not unfrequently afford a clue to the meaning of figurative 
terms. Thus we are not told what our Saviour meant when 
he spoke of giving a stone instead of bread, and a fish instead 
of a serpent. But he does show us that by the gifts of bread 
and fish he means "good gifts;" (Matt. vii. 11;) that is, 
useful, salutary, beneficial donations; and, consequently, we 
undoubtedly infer that by the stone and the serpent we are 
to understand useless and pernicious gifts. The context 
very frequently not only detects the figure, as before observed, 
but also explains it. This is the case in the important scrip- 
ture, John vi. 38, 39. At other times, however, neither the 
context nor parallel passages afford any immediate solution 
of the figurative language ; yet, even in such circumstances, 
we must not give up the case in despair, but persevere in 
comparing scripture with scripture, until our diligence is 
rewarded with a clear apprehension of the meaning of the 
sacred text. We may notice one passage of this kind. 
Jesus said to the women who followed him to Calvary, "For 
if they do these things in a green tree, what shall be done in 
the dry?" Luke xxiii. 31. Neither the scope of the pas- 
sage nor the context explains the meaning of these words, nor 
is their sense very apparent; all that we can ascertain from 
their connection is just this, that they seem to threaten fear- 
ful evils to the inhabitants of Jerusalem ; but on what ground, 
or for what reason, is by no means clear. If, however, we 
turn to Ezek. xx. 47, we find this prophecy: "'Say to the 
forest of the south, Thus saith the Lord God : Behold, I 
will kindle a fire in thee, and it shall devour every green 
tree in thee, and every dry tree; the flaming fire shall not be 
quenched, and all faces from the south to the north shall be 
burned therein." This language is explained by the pro- 
phet a few verses onward, thus : "Say to the land of Israel, 
Thus saith the Lord : Behold, I am against thee, and will 
draw forth my sword out of his sheath, and will cut off from 
thee the righteous and the wicked ;" (Ezek. xxi. 3;) which 



BIBLICAL CRITICISM AND INTERPRETATION. 543 

shows that by the " green tree," we are to understand the 
righteous; and by "the dry," the wicked inhabitants of Ju- 
dea. The figurative language of our Saviour is, therefore, 
parallel to the words of Peter : " If the righteous scarcely be 
saved, w T here shall the ungodly and the sinner appear ?" 1 
Peter iv. 18. Thus explained, the words we have considered 
conveyed, in the mildest language, the most fearful threaten- 
ing : " Daughters of Jerusalem, weep not for me, but weep for 
yourselves and for your children ; for if sufferings like mine 
are inflicted on one who knew no sin, what shall be the fate 
of those who clamored for the blood of the innocent, and re- 
jected the counsel of God against their own souls?" 

We must now add a few very brief remarks on the poetry, 
the symbolical language, and on the types of Holy Scripture; 
and close the present lecture. 

Poetry makes an important part of Holy Scripture. Much 
of it is, indeed, concealed from the English reader by the 
prosaic form of its translation ; but even this cannot cover 
the lofty sentiments and brilliant imagery which clearly show 
its poetic character. 

A large portion of Hebrew poetry is lyrical, or adapted to 
musical accompaniment. In this section, the Hebrews ap- 
pear to have equalled the most favored nations of antiquity. 
Nothing was too great for the grasp of their poetic power, 
nothing too small to be raised and elevated into high import- 
ance by their genius. Several epithets are applied to this 
species of sacred poetry. It is generally called " Song," or 
simply " Poetry;" at other times it is spoken of under four 
names or classes. First the title " Hymn" is often applied to 
sacred poetry ; for although this w T ord is only used as the title 
of a hymn, it is very clear that it really describes the char- 
acter of many; such as Exod. xv., Judges v., Psalm xviii., 
xxx., xxxii., xli., Isa. xxxviii., and others. There was also 
the " dirge," or song of sorrow. See 2 Sam. i. 17-27; in. 
33, 34: Jer. vii. 29; ix. 19: Psalm xliv., lx., lxxiii. A 
third class is composed of Psalm vii., and Hab. iii., and the 
fourth contains hymns of prayer. 

In this portion of holy writ you will find imagery of the 
most glowing description in the richest profusion. Natural 
objects of all kinds are brought into requisition, and exhi- 
bited with marvellous power and beauty. The arts, man- 



544 ELEMENTS OF DIVINITY. 

ners, and circumstances of Hebrew life are also employed ; 
and a careful study of these sublime songs will enable the 
diligent student to apprehend Hebrew life in all its pecu- 
liarity, perhaps more fully than he can do by any other means. 
But, above all other matters, the most important and inter- 
esting portions of the poetic imagery of the Hebrews were 
derived from their religious history, and the sacred topics 
which arose out of the Divine revelations with which they 
were favored. Here the Hebrew bards soared beyond those 
of every other nation ; and we consequently have, in their 
inspired compositions, not only a treasure-house of beauty and 
blessing, where the soul may be raised to the contemplation 
of the most glorious themes, and be brought under influences 
alike elevating and purifying ; we have here also a school of 
practical divinity, where the holiest lessons of scriptural ex- 
perience may be learned, and through which the saved spirit 
may be guided into the most holy communion with God. 

Holy Scripture abounds with symbolical language; and it 
is very probable that this circumstance, which, at first sight, 
may appear as rather against its plainness and perspicuity, 
is really very favorable in these respects. There is truth and 
sound sense in the observation of an eminent man; namely, 
/that " characters and words are not natural but arbitrary 
signs, and therefore may and do change with the changes of 
time and of men. Symbols are either pictures of things 
actually existing, or of ideas which these things naturally 
excite, and therefore not arbitrary, but natural signs, fixed 
and permanent as the things themselves. For the same rea- 
sons, the symbolical is a universal language. Since, then, 
the prophecies are intended for all countries and ages, the 
symbolical language, being universal and unchangeable, 
must for such a purpose be the best adapted." It is cer- 
tain that they thus afford to all ages and countries just the 
precise amount of information which the Holy Ghost in- 
tended to communicate; and cast overall future predicted 
contingencies that measure of obscurity which it pleased him 
to make equal in measure to all people. 

As an illustration of this, we may observe that the sym- 
bols exhibited in the dreams of Joseph would be univer- 
sally intelligible; and a parent, whether in Egypt, or Asia, 
or this country, might guess at their meaning as Jacob did. 



BIBLICAL CRITICISM AND INTERPRETATION. 545 

Our limits will not allow us even to sketch in outline 
the principal symbols of holy writ; nor do we think it 
could conduce to any useful end to attempt a general ex- 
position of the leading scriptural symbols. It were easy 
to say, that the sun usually represents supreme power; stars, 
sometimes kings, and sometimes inferior magistrates ; that a 
kingdom or empire, in all its parts and ages, is symbolized 
by one body or animal form, and so on ; but this will afford 
little instruction. Each case must be judged on its own 
merits, and be explained by its attendant circumstances. 

A word respecting types. A type in ordinary language 
is a model, pattern, or likeness of some other thing. But 
more than this is necessary to constitute a scriptural type. 
The type must not only resemble some other thing which 
is to follow it, and which is called its antitype, but it must 
also have been designed as something preparatory to the 
other. In fact, the resemblance and the connection must 
be parts of Divine arrangement and appointment. The 
clearest and best definition of a type, in its theological as- 
pect, is that afforded by the apostle, "A shadow of good 
things to come ;" (Heb. x. 1 ;) or, as we have it in another 
passage, "A shadow of things to come ; but the body is of 
Christ/' Col. ii. 17. The latter text supplies an import- 
ant element ; for nothing is more certain than that Christ 
and his work are "the great united antitypes of all typical in- 
struction. 

Our limits will not allow even a recital of the more im- 
portant types found in the Old Testament. Adam, Enoch, 
Noah, Melchizedec, Abraham, Isaac, Moses, Joshua, and 
other Old Testament persons, are considered types. There 
were also typical things, as the burning bush, the manna, 
the rock, etc. There were also typical actions : the exodus, 
the passage of the Red Sea, the crossing of the Jordan. 
Many ritual types were also appointed, such as circumcision, 
sacrifices, etc. 

It has been well observed, that as there must be resem- 
blance in a type, so there must be diversity. It is not same- 
ness, but likeness, and this will be the resemblance of the less 
to the greater. 

We cannot do better than instance Old Testament sacri- 
fice as typical of the efficacious death of Christ. Here we 



546 ELEMENTS OF DIVINITY. 

see the substitution of one creature for another, the suffer- 
ing of death, as showing what the sinner deserves as the 
punishment of his sin ; and as a part of the immolated ani- 
mal was eaten, we have also a vivid representation of 
the benefit which is derived from this vicarious sacrifice. 
How marvellous, how merciful was all this arrangement, that 
such a rite, coupled with a distinct promise of a suffering 
Saviour, should thus typify, embody, and visibly set forth 
from the beginning the death of Jesus, and so offer to all, 
even in that initial dispensation, salvation by faith alone ! 



r 0N PREACHING. 547 



LECTUKE XIII. 

ON PREACHING. 

We have now readied the culminating point of our un- 
dertaking. Many important subjects have passed in suc- 
cession under our consideration: you have been earnestly 
invited to acquire a certain amount of knowledge; and all 
this has been done with a steady view to one given object, 
with an undeviating reference to one great end; namely, that 
we may be better able to preach the gospel of the Son of 
God. 

From a careful and extended inquiry into the subject, it 
seems clear, that in all ages, and under every dispensation of 
grace, preaching has been appointed by God as the grand 
means of teaching and persuading mankind to submit them- 
selves to his will, and to experience that mercy which his 
grace has provided for them. 

We know but little of the first human family ; but enough 
seems to be told to justify the opinion, that Abel died in con- 
sequence of his faithful exposition and vindication of the 
truth of God. Is not this opinion confirmed by the language 
of the apostle, "And by it he, being dead, yet speaketh ?" 
Enoch, we know, delivered discourses full of energy, power, 
and Divine truth. Noah was a preacher of righteousness. 
Abraham was a prophet, who commanded his household after 
him to keep the way of the Lord, and to do justice and judg- 
ment. Gen. xviii. 19. Moses was a most eminent prophet 
and preacher. Nothing could exceed the anxiety of this 
great man for the promulgation of Divine truth. He com- 
manded it to be engraved on pillars, to be written in books, 
and to be taught in public and private by word of mouth. 
Deut. iv. 9; vi. 9; xvii. 18; xxvii. 8; xxxi. 9 : Num. v. 23. 



548 ELEMENTS OF DIVINITY. 

In every way he carried out his own principles, and prac- 
ticed what he taught. When Aaron and he first addressed 
the people, they believed and worshipped God. Exod. iv. 
31. And who can conceive the degree of rapture with which 
his last discourses were delivered and received ? Deut. 
xxxiii. 

When the whole of the ecclesiastical apparatus provided 
at Sinai failed to keep the Israelites from direct rebellion 
against God, the Lord extended the gracious prophetic inspira- 
tion with which Moses had been endowed to seventy of the 
elders of Israel ; and they prophesied. The manner in which 
this incident is related, the apparently irregular conduct of 
two of these inspired men, the proposal of Joshua, and the 
dignified and magnanimous declaration of Moses, " Would 
God that all the Lord's people were prophets, and that the 
Lord would put his Spirit upon them !" (Num. xi. 29,) clearly 
show the great importance attached to this spiritual agency, 
and the beneficial influence which it had on the people. 
Joshua, also, although not a priest or a Levite, was solemnly 
inducted by Moses into the office of ruler and teacher of the 
Israelites, and was "full of the spirit of wisdom." Deut. 
xxxiv. 9. How frequently he delivered religious discourses 
to the people, we cannot tell ; but we know that he did so, 
and with the most salutary effect. What can exceed the in- 
terest which invested the gathering of the tribes together at 
Shechem, when the son of Nun delivered his ever-memorable 
discourse to them, prior to his departure to his heavenly rest, 
and when he so earnestly and solemnly reared up a witness 
for God under an oak, that the people might not depart from 
the law of the Lord ? 

Samuel, also, was an eminent preacher, and the founder or 
restorer of a school of preachers, whose agency did much to 
raise Israel from the verge of total idolatry and barbarism, 
and to bring them to a knowledge of God, and to the experi- 
ence of the blessings of his covenant mercy. David followed 
in the same course. With what simplicity and pious earnest- 
ness does this greatest of men bear testimony to his unswerv- 
ing fidelity as a preacher: "I have preached righteousness 
in the great congregation : lo, I have not refrained my lips, 
Lord, thou knowest. I have not hid thy righteousness within 
my he^rt; I have declared t! y faithfulness and thy salvation : 



ON PREACHING. 549 

I have not concealed thy loving-kindness and thy truth from 
the great congregation." Psalm xl. 9, 10. Solomon, in the 
days of his youth and piety, followed in the steps of his fa- 
ther, and was led to place himself before the Church and the 
world as emphatically " the preacher." Eccles. i. 1. In the 
declining period of Hebrew history, and during the captivity, 
the preaching of the inspired prophets appears to have been 
incessant. In season and out of season, in the city, at the 
gate of the temple, or on the banks of a river in a foreign 
land, the prophets of God faithfully set forth his will, and 
called the people to submit to his laws, and receive his cove- 
nant mercy. During the captivity, and after the restoration, 
the same course was pursued : pious and holy men were called 
by God to this great work, and urged by his Spirit to re- 
prove, exhort, and teach the people, that they might walk in 
the way of the Lord. Ezra and Nehemiah were the most 
eminent among those who successfully prosecuted this great 
work. The former of- these, as a scribe of the lav/ of God, 
had most to do with the religious regeneration of his people. 
To him, probably, we owe the introduction of a kind of 
preaching which, in its ultimate development, has led to the 
present mode of religious discourses. Previously, preachers 
either propounded Divine truth by direct revelation, or en- 
joined on the people the observance of well-known and long- 
established laws. The Jews, during their long captivity, had, 
to a great extent, lost the knowledge of their ancient lan- 
guage, and had acquired a mode of speech which, on a He- 
brew basis, had incorporated a large portion of the Chaldaic 
and other dialects of the people amongst whom the Jews had 
sojourned in their captivity. Formerly, preachers had only 
to explain subjects; now, in consequence of this change, 
they had to unfold the meaning of words, and to afford a 
complete exposition of the Divine law. 

From this time preaching was an established institution in 
the Hebrew Church. Synagogues were multiplied ; and not 
only were singing and prayer regularly continued in these 
sanctuaries, but the word of God was read, explained, and 
enforced on every Sabbath day, either by appointed ministers, 
or by other pious men who were taught of the Holy Spirit to 
speak to the edification of their brethren. The immediate 
forerunner of Christ was an eminent preacher. His manner 



550 ELEMENTS OF DIVINITY. 

of address, eloquence, earnestness, and zeal, were such, that 
multitudes flocked to hear him, and many submitted to re- 
ceive baptism at his hands. 

Our blessed Lord used the same means to instruct, en- 
lighten, and bring the people to God. Pie, speaking as never 
man spake, preached the word unto the people. And when 
the Master, having accomplished his great mission on earth, 
ascended on high to sit on the mediatorial throne, and to 
carry into effect all the great purposes of his grace, he left 
his apostles and disciples to make known his dying love to a 
perishing world by preaching the gospel of his grace. It is 
impossible for any one candidly to consider the teaching of 
Christ, the conduct of the apostles, the results of their min- 
istry, and the repeated declarations which they made of their 
course of duty, without perceiving that this was indeed in- 
tended to be the grand means of bringing all nations to the 
knowledge of Christ. It was not in ecclesiastical arrange- 
ments, however desirable and necessary, not in the adminis- 
tration of sacraments, although commanded and appointed by 
Christ, nor by any other agency as a primary and efficient 
means, but simply by a preached gospel, that the world is to 
be brought to a knowledge of God. " We preach Christ 
crucified/' exclaimed the great apostle; " for Christ sent me 
not to baptize, but to preach the gospel/' 1 Cor. i. 17, 23. 
Every other institution, even the most sacred and solemn, of 
the Christian system, is secondary to this grand initial agency. 
According to our Redeemer's great commission, all nations 
are to be taught all his words, to be cliscvpled, and then bap- 
tized. Matt, xxviii. 18-20. 

On the nature of a call to preach, and of the qualifications 
necessary for this sacred work, I need not now dwell. 

My present purpose is to bring before your minds, in 
order, the great subject-matter of gospel preaching; its ob- 
ject and end; the best manner of performing this hallowed 
work; and the impelling motives which should lead us 
to a diligent discharge of this duty. 

I have, in the first place, to call your earnest and prayerful 
attention to the subject-matter of Christian preaching, 
which I cannot better present to your consideration than as 



ON PREACHING. 551 

"Christ, and him crucified;'' as presenting to the world a 
free, a present, and a full salvation. 

After what has been said in the preceding lectures on the 
doctrines of Holy Scripture, it is scarcely necessary for me 
to observe here, that the provisions of the gospel, and, con- 
sequently, its preaching, are based on the admitted fact of 
the ruin of the human family through sin, and the conse- 
quent condemnation and exposure to everlasting misery of 
every man. As Holy Scripture begins with the history of 
the fall, it proceeds in all its future course to exhibit and 
develop the fearful results, until it has fully proved that 
"all have sinned, and come short of the glory of God," and 
are, consequently, all become " guilty before God," (Rom. iii. 
19, 23,) and exposed to " everlasting destruction from the 
presence of the Lord, and from the glory of his power." 2 
Thess. i. 9. To a world of sinners in this ruined and lost 
condition, with no means of their own to effect their escape 
or deliverance, the gospel of the Son of God comes with glad 
tidings of salvation. These we have been called to propound 
and proclaim. This is the burden of our duty, the joy of 
our heart. Let me, then, direct your minds to a profitable 
contemplation of the subject-matter of this glorious announce- 
ment. 

First, then, in the order of time and of importance, "We 
preach Christ." Many humanely-conceived plans for the 
amelioration and benefit of mankind derive their efficacy 
from the nature and arrangements of the remedial mode 
adopted; so that, this being acted on, almost any agent can 
carry it into efficacious operation. It is not so with the 
gospel of Christ. Never, indeed, was there a scheme de- 
vised so vast in its design, so grand in its contemplated re- 
sults, one which demanded so much wisdom, power, and 
sacrifice for its accomplishment, or which, stretching over so 
long a period, offered such an infinite range of blessing, as 
that which we find revealed in the holy gospel. But this 
plan, glorious as it is in all respects, is not the great cause 
of salvation, or the crowning glory of redemption : these 
centre in Christ, the Author and Finisher of our faith. We 
hi>ve spoken at length on his nature, character, and redeem- 
ing work; to all this we wish to recall your attention, whilst 



552 ELEMENTS OF DIVINITY. 

presenting Christ to your view as the subject-matter of gospel 
preaching. 

Consider the eternal Son of God in all his preexistent 
glory, throned with the Father before all worlds, creating 
all things, in heaven and in earth, visible and invisible, 
thrones, dominions, principalities, and powers; calling all 
things into existence by himself, and for himself; and sus- 
taining, directing, governing all, by the word of his power — - 
Gocl over all, blessed for ever. Then behold him making 
man in the likeness of God, endowing the first pair with 
every excellence, physical, intellectual, and moral ; placing 
them in circumstances of earthly enjoyment, and blessing 
them with high and holy intercourse with God, but at the 
same time crowning this intercourse with his special pres- 
ence, that we could have a brief history of the transac- 
tions of Paradise, and see the Divine Son, walking and talk- 
ing with primitive humanity in all its pristine innocence 
until they even knew the sound of his footstep ! Gen. iii. 8. 
But man fell. Sin entered into the world, and death by sin. 
The foul pollution extended to every faculty of the human 
mind, to every thought, feeling, and affection of the heart; 
human nature was ruined and lost; and the curse came upon 
all to condemnation. 

How did this fearful event affect the manifestation of the 
Son of God ? Did he fly from the scene of dishonor and 
guilt ? Did he abandon to the helpless and hopeless ruin 
into which they had wickedly plunged themselves, the crea- 
tures whom he had made ? On the contrary, it was then 
especially that his gracious and effective interposition on their 
behalf began. It was this terrible emergency which brought 
cut the unsearchable treasures of wisdom and mercy for the 
salvation of mankind. All the extent of the evil had been 
met : for the desperate ruin an efficient remedy was provided; 
the infinite range of human want was as immediately and as 
perfectly supplied, as if the world had been created for the 
special purpose of being redeemed. 

But in all this the Son of God was preeminent. He judged 
the offenders, and pronounced their doom; but in doing this 
he shadowed forth in outline that wondrous scheme of mercy, 
by which he himself would wrest the prey from the grasp of 



ON PREACHING. 553 

the mighty, trample death and hell beneath his feet, and 
raise redeemed humanity to the highest seat of heavenly 
glory. This grand remedy for the world's misery was im- 
mediately brought into operation. A manifestation of the 
Divine presence was given to man, (Gen. iv. 14—16,) a way 
of access to it by the blood of animal sacrifice appointed, and 
sufficient information of this new and gracious economy af- 
forded, to form the foundation for. a saving faith in the pro- 
mised Redeemer. Heb. xi. 4. 

But in all this, and throughout all its future development, 
the sum and centre, the living, operating power which im- 
bued and carried out this whole remedial economy, was 
Christ. He ministered to Abel, through the Spirit, an assur- 
ance of Divine favor. He walked and talked with Enoch, 
until he took him to heaven. He was the object of Noah's 
faith, and the living energy through which that holy man 
was enabled, for a long season, to bear a faithful witness for 
God against the sins of the world by preaching his holy 
truth, and rearing up an ark for the deliverance of himself 
and his family from the universal flood. It was Christ who, 
as the visible Jehovah, held frequent converse with the 
father of the faithful, and who in human form ate of his 
lambs, flesh, and butter, and milk • at the same time dis- 
playing all the glorious attributes of the Godhead in alter- 
nate judgment and mercy. Gen. xviii. ; xix. 24—26. This 
Divine Son was, indeed, accessible to all the pious, through- 
out this patriarchal period. He could hear the sorrowful 
inquiry of Rebekah, and satisfy her maternal solicitude. 
Gen. xxv. 23, 24. He allowed Jacob, in the depth of his 
apprehension and distress, by wrestling agony to prevail with 
him and secure his blessing. 

It was, however, to Moses, and throughout the whole of 
the Levitical economy, that Christ most gloriously manifested 
himself prior to his incarnation. From the revelation of his 
glory in the bush at Horeb, to the close of the wonderful 
career of Moses, the presence of Christ constantly attended 
the steps of the Hebrew lawgiver. In the pillar of the 
cloud, as the angel of Jehovah, and especially in the glorious 
Shekinah of God over the mercy-seat between the cherubim, 
the Son of God was ever present with his Church in the wil- 
derness. And Moses knew well with whom he had to do. 
24 



554 ELEMENTS OF DIVINITY. 

When this Holy One had been grievously provoked by the 
continued unfaithfulness and rebeHions of the people, he 
threatened to leave them, and to send an angel who should 
drive out the Canaanite from before the Israelites; but the 
man of God positively dec-lined such aid. No created power, 
although an angel from heaven, would meet his case. He 
accordingly flew to the sanctuary, prostrated himself before 
the Lord, crying, " If thy presence go not with me, carry 
me not up hence." The Lord gave him the precious assur- 
ance, "My presence shall go with thee, and I will give thee 
rest." Exod. xxxiii. 12-15. 

The same course of Divine manifestation continued through- 
out the whole history of the Hebrew Church. The prophets 
saw the power of Christ. Isaiah beheld his glory and spake 
of him. John xii. 41. Ezekiel saw him as "the likeness 
on the throne" over the living cherubim "as the appearance 
of a man." Ezek. i. 26. And he walked up and down in 
the fire of the Babylonian furnace with the three faithful 
Hebrews. Dan. iii. 25. 

Christ was indeed the subject of prophetic song, as well as 
the source of prophetic inspiration. It was of him they 
spoke; his wondrous humiliation and marvellous sacrifice 
was the burden beneath which they struggled. The mighty 
theme bore down all their genius and strength, and even 
overpowered the energy of their inspiration ; while the glo- 
rious triumphs of his grace raised their holy spirits to the 
highest measure of rapture, and exhausted all the sources of 
poetic imagery and prophetic power. 

The Son of God is, indeed, the subject of the Old Testa- 
ment Scriptures. The carnal and unspiritual mind may 
dwell on its history, biography, national annals, ethics, 
poetry, proverbs, and general literature, and may discern 
nothing beneath the surface of these external and secondary 
subjects; but the man who enters into the Divine purpose, 
and spiritually apprehends the sense and scope, as well as the 
letter, of revelation, will see in all these a higher and deeper 
range of heavenly truth, of which Christ is the subject and 
the sum. And, indeed, but for him and his great work and 
ultimate glory, these would not have been. Who can ade- 
quately conceive of the Divine purpose in redemption, and 
imagine the history of Hebrew ignorance, unbelief, and 



ON PREACHING. 555 

apostasy occupying so large a portion of the pages of Holy 
Scripture, merely on its own account? No, these and other 
portions are placed on the inspired records as essential parts 
of one great whole; and of this, the person and work of 
Christ are the grand and ruling elements. 

But clear, continual, and glorious as are these manifesta- 
tions of Christ in the Old Testament Scriptures, it is not to 
them mainly and prominently that your attention is now 
directed. They were, indeed, glorious revelations of God to 
man ; they brought heaven and earth into positive and abiding 
contact, and associated man with the covenant mercy of his 
God, in a marvellous manner, and to a vast extent. But all 
these come short of that great, grand, and long-predicted 
manifestation of God which had been intimated at the begin- 
ning, and which the whole course and tenor of holy writ 
united to adumbrate and explain — the manifestation of the 
Son of God in human flesh. When, immediately after the 
fall, whilst Satan yet exulted in his victory, and hell revelled 
in triumph on beholding human nature stripped of its glory, 
torn from its high and holy alliance with heaven, covered 
with guilt and shame, trampled in the dust, and laid pros- 
trate in chains, a captive under the power of the destroyer, 
who can adequately conceive the extent of wonder and aston- 
ishment couched under the single sentence uttered by the 
Divine Judge, "It shall bruise thy head ?" The seed of the 
woman; the woman, who tempted and seduced her husband, 
and drew him with her into ruin ; the woman, human nature 
in its loveliness and weakness, without the aid of her more 
vigorous and powerful partner, is to give forth the great 
Agent who is to destroy the power of the destroyer, to break 
the chains of hell, to abolish death, to lead captivity captive, 
and to work out a redemption so glorious, that humanity 
shall be raised to a higher excellence than that from which 
it was torn, and the glory of God and the good of man shall 
both be greatly enhanced, despite all the ravages of the temp- 
ter, and his success in his aggression on human happiness ! 

But how is this to be done? What is the secret of this 
almighty power, which is thus gloriously destined to deliver 
the guilty sinner, and to vanquish death and hell? It is 
here. The eternal Son of God is incarnated in human flesh! 
The seed of the woman embodies the Son of God ! This is 



556 ELEMENTS OF DIVINITY. 

the great, grand, crowning element of the mystery of godli 
ness — " God was manifested in the flesh. " It was to this 
point that all the types, rites, and doctrines of the preceding 
dispensations tended, as to a common centre. It was this 
that all prophecy taught in its highest flight of inspire d 
poesy, and in its most grave revelations of sublime truth. 
" Immanuel, God with us" — God in our nature. The Word 
is made flesh and dwells among us, showing forth his glory, 
and displaying to every seeking soul boundless grace and 
truth. 

How full of wonder is the history of Jesus ! What an 
amazing harmony of apparent impossibilities does it present 
to our view ! Here we perceive a regular course of human 
progression, a constant manifestation of weakness and want, 
of suffering and sorrow, always attending his steps, until his 
earthly career is terminated in an ignominious death. Yet, 
amid all this, you will perceive in his character a continual 
manifestation of unchangeable purity, boundless benevolence, 
Divine wisdom, and infinite power. To give all available 
proof of this, we should have to transcribe the gospel narra- 
tives. Do this for yourselves ; trace the course of the pea- 
sant of Nazareth. You will see him hungry and thirsty ; you 
will hear him say, " The foxes have holes, and the birds of 
the air have nests ) but the Son of man hath not where to 
lay his head." You will find him the butt of obloquy, the 
object of shame and contempt. Follow him to the end of his 
course, and you will find an unearthly load pressing on his 
mind, an agony and laceration of spirit which, if we regard 
him only as a man, is altogether inexplicable; for no guile 
was found in his lips, no remorse entered into his feeling : 
holy, unblamable, and separate from sinners, he had no in- 
ternal cause of disquiet ; yet the hour and power of dark- 
ness rested on bis soul. But, notwithstanding, this Man of 
sorrows, so crushed and bruised, stands out to our vision as 
invested with unlimited goodness, wisdom, and might, his 
word possesses creative power, wine is made, food created, the 
sick are healed, the maimed restored, eyes are given to the 
blind, even the dead are raised, winds and seas obey his 
voice, and devils tremble at his word ; all displaying the om- 
niscient wisdom and infinite power of God. 

Allow me to urge on your prayerful attention this sublime 



ON PREACHING. 557 

subject. You profess to preach Christ : be sure that you 
know him. 3Iake yourselves familiar with his character. 
Acquaint yourselves fully with the history of his life; enter 
into his views, his habits, and usual course of action. Trace 
his way from his cradle to his cross, and know his whole 
career. This knowledge is essential ; it can be supplied by 
no other learning. General history is desirable ; but it can- 
not supersede the knowledge of Christ. It is well for you 
to have some information respecting the great, the wise, and 
the good of every age; but if you possess all this, it will not 
supply the want of the knowledge of the Son of God. What- 
ever else you may attain or neglect, be quite at home in the 
Scriptures, and especially in the Gospels. Read these with 
assiduous care, combine and compare their several portions 
of information into one whole; never, indeed, be satisfied 
without having a clear and distinct idea in your mind of the 
order and connection of the principal occurrences of the Re- 
deemer's life. Depend on it, the knowledge of Christ, in its 
strict and literal sense, is essential to an efficient preaching 
of Christ. More than this, study his character; do your 
utmost to penetrate his judgment and feeling, to apprehend 
the decisions of his mind; study with especial care the style, 
manner, and subject-matter of his teaching. Remember that 
he was a Divine Teacher, and that the truth which fell from 
his lips we are to publish to the world. His teaching is to 
form the basis of ours. Let us, then, hear and study him as 
our model and pattern ; and whilst we are diligently laboring 
to diffuse his truth, he will still help and guide us by the 
energy and wisdom of his own Holy Spirit. 

Important, however, as is a thorough knowledge of the life, 
character, works, and teaching of Christ, there is yet some- 
thing beyond of transcendent importance to us as preachers 
of the gospel. We are, indeed, called to preach Christ : we 
must never forget this, never do it partially, but make him 
fully our theme and our subject. But this direction is not 
complete : we must take it in its extended form : Preach 
Christ, and him crucified. Yes, "and him crucified." This 
is the culminating point of the gospel. Even the life, labors, 
miracles, and teachings of Christ, like the Old Testament 
manifestations of his grace and power, are, to some extent, 
preliminary and preparatory to the grand crowning act of re* 



558 ELEMENTS OF DIVINITY. 

deeming love. You have been already shown how fully and 
emphatically the redemption of man arises out of the blood- 
shedding, the actual atoning sacrifice of the Lord Jesus. Re- 
ceive this, not merely as a great doctrine, an important gospel 
maxim, but as the grand truth which is, more than any other, 
and above every other, to form the basis of gospel preaching. 
This is the case, regarding this truth simply in a doctrinal 
aspect. It exhibits, as nothing else can do, the vicarious 
atonement of the Son of God ; shows forth the great eternal 
reason for the pardon and justification of penitent sinners; 
explains why a just and holy God can, in perfect consistency, 
justify the ungodly; proves, indeed, that the justice of God 
can not only accede to this justifying process, but is bound to 
apply it. God is now " faithful and just, to forgive us our 
sins/ 7 because " he bore our sins in his own body on the 
tree/' Our debt is thereby discharged, and " we are re- 
deemed," not by the mere intervention of mercy, or the 
agency of any corruptible means, but by " the precious blood 
of Jesus." This, indeed, is in every respect the master 
truth of revelation : every doctrine of grace converges to 
this grand central point, the dying love and atoning blood 
of the Lord Jesus. We frequently hear it lamented that 
preaching is not now so directly useful in the awakening of 
sinners, and in their conversion, as in former times. If 
there is any truth in this surmise, depend on it, one rea-« 
son is, that such preaching does not exhibit, as fully and 
as effectively as it should do, the blood of Christ as the 
world's ransom. See how this doctrine exhibits the evil of 
sin. No language you can employ, no figures that you can 
select, will show the terrible evil of sin, exhibit its intense 
virulence, and proclaim its infinite demerit so effectively as 
when, in the language of the Holy Ghost, you show that it 
can be atoned for by nothing, be purged away by nothing, 
but the " blood of Christ." What can present to the mind 
the justice of God in such a terrible aspect as the simple, 
unadorned fact, that to meet its demand on human guilt, 
no expiation would avail but the blood-shedding of God's 
dear Son ? Would you portray to sinners the curse under 
which they live, and the damnation to which they are inevit- 
ably destined if they die in their sins ? How can you do it 
so effectually, as to show that He who could measure the pun- 



ON PREACHING. 559 

ishment of eternal fire, who could gauge the agonizing tor- 
ment which the undying worm can inflict, chose, rather than 
that man should endure these, to die himself, to suffer more 
than death, to bear the hour and power of darkness in Geth- 
semane, to endure the mocking and scourging in the judg- 
ment-hall, and even to be crucified on Calvary ? With such 
a subject the marvel is, that sinners are not found crying for 
mercy under every sermon, and that we do not commonly find 
penitents translated from the kingdom of darkness into the 
kingdom of God's dear Son, under the word ! 

" Christ, and him crucified," must, therefore, be regarded, 
not simply in a doctrinal point of view, but as a truth which 
forms a means of bringing sinners to God through the 
agency of a preached gospel. It does this in two important 
respects : 

First, there is no other truth so adapted to affect and in- 
fluence the human heart. Never forget that all the divinely 
appointed arrangements of the gospel are intended for effect. 
Its beauty and glory do not so much consist in their abstract 
and intrinsic excellence, as in their adaptation to rescue men 
from the power of the destroyer, and to prepare them for the 
bliss of heaven. The dying love of Jesus, his wondrous pas- 
sion, his agonizing death, its truly vicarious character, his 
dying for and in the stead of the sinner — these truths, fairly 
and fully enforced, are more than any other adapted to affect 
the human mind, and to lead it to serious thought and concern. 

Secondly. This truth, in a respect beyond any other, is 
likely to secure the gracious assistance of the Holy Spirit. It 
was, emphatically, by his death that the Saviour obtained the 
gift of the Holy Ghost. It is " redemption through his blood" 
that is the burden of our message. It is faith in his blood 
w^hich saves the soul. When, therefore, we clearly, fully, 
distinctly, and earnestly proclaim the passion and death of 
Christ for the sins of the world and the salvation of man, we 
bring ourselves and our hearers into contact with the great 
appointed means of the world's redemption. We use thai 
agency which God has specially appointed as the means of 
saving men, and we may therefore fully expect, and, indeed, 
humbly and reverently, but in the full assurance of faith, 
claim, the promised presence and powerful operation of the 
Holy Ghost. 



560 ELEMENTS OF DIVINITY. 

Bear with me, if I urge this point with more than ordinary 
earnestness. Are we not in danger of losing sight of the 
grand prominence given in the word of God to the blood* 
shedding and atonement of Christ ? I fear we are. I lament 
to say that beautiful sermons are often delivered, in which 
there is little of Christ, and less of his atonement. I fear in 
some quarters it is regarded as due to the progress of know- 
ledge, to the advancing intelligence of the age, to say less 
about these great gospel topics now than formerly. Beware 
of this fearful delusion. The more the intellect is cultivated, 
the less Christ may be esteemed; but certainly he is not 
needed less. The errors and failings of the ancient Jews and 
Greeks are even now abundantly represented amongst us. 
To the self-righteous, the cross of Christ has always been a 
" stumbling-block/' and by the self-conceited it has constantly 
been regarded as " foolishness." But did these things in- 
duce the great apostle to lay aside the cross ? to cease to 
mention the cross ? On the contrary, he gloried in the cross; 
he exulted beyond measure in it, because "to them that be- 
lieve" it is "the wisdom of God and the power of God." It 
will always be so. Let us then preach Christ and him cruci- 
fied, through good report and evil report, and our labor will 
not be in vain in the Lord. 

I have now to direct your serious attention to the object and 
end of preaching. For what purpose do we preach ? Let us 
fairly and fully discuss this question. Is it to display our 
ability, to show the variety of our knowledge, and the extent 
of our intellectual power ? Do not be so much offended or 
surprised at the inquiry as to refuse to entertain it. There 
is nothing contrary to the well-known character of human 
nature in the assumption. Does any man affect to deny, or 
to doubt, that men have entered on this sacred work under 
the influence of such motives ? Why, then, should we refuse 
to carry the faithful inquiry into our own hearts ? We have 
most of us studied at least some subjects more than the ordi- 
nary run of mankind. We are conscious to ourselves of a 
certain vigor of mind — a mental energy which, in our sober 
judgment, we do not think every one around us possesses. 
We are sensible that we have a power of utterance, a com- 
mand of language, beyond the ordinary average of our neigh- 



ON PREACHING. 561 

bors. Is it, then, for the sake of exercising these gifts, or of 
manifesting them., that we enter upon the work of preaching? 
Much of what may at first sight seem strange in this inquiry, 
will disappear when I remind you that, in many localities, 
preaching is the only available means for the exercise of such 
powers and acquirements as those to which I have referred. 
In some places there are debating societies, and opportunities 
for the delivery of lectures, which open a way for the exer- 
cise and display of these gifts; but in numerous other dis- 
tricts there is nothing of the kind : preaching alone presents 
the necessary opening. Believe me, there is no little dan- 
ger in this direction. And if the case was of sufficient 
magnitude to induce the great apostle to clear himself and 
companions of all suspicion on this head, by the strong asser- 
tion, "We preach not ourselves/' we should carefully and 
diligently follow his example, and constantly exercise a godly 
jealousy over our hearts, lest we be led astray by their vanity 
or deceitfalness. Perhaps, however, after full investigation, 
you can humbly and thankfully praise God that you have 
fully escaped this snare, that this influence has nothing to do 
with your motives in preaching. Be thankful ; but do not 
regard the inquiry as closed. 

Do you preach, then, for the purpose of disseminating any 
particular sentiments, opinions, or doctrines ? You are well 
aware that this has often been done, and is perfectly natural 
to the human mind. Men are attracted by certain views and 
opinions. They study them with care, and diligently examine 
their character, relation, and importance; and throughout this 
whole process they take a deeper interest and feel a greater 
delight in the subject, until at length silence respecting these 
favorite topics becomes almost insupportable. They must 
talk about them, and cannot rest unless others are persuaded 
also to receive and adopt them. Is it for this that we preach ? 
We have, indeed, favorite views and opinions; they have 
taken fast hold of our judgment and our heart; we delight 
in them. Is it, then, merely for the dissemination of oui 
sentiments and doctrines that we preach ? Does the recep- 
tion of our views and opinions by our hearers satisfy us ? Do 
we call this success ? Very probably you can conscientiously 
say that this is not your case, that you aim at other and 
higher objects. Let me, then, ask you once more, whether 
24* 



562 ELEMENTS OF DIVINITY. 

this higher and better object is simply the instruction and 
moral elevation of yonr fellow-men ? 

Do you preach to dispel ignorance, and to raise your hearers 
in the scale of mind and of morals ? You will bear in mind 
that these are no mean or unworthy objects : some of the 
greatest men that ever lived have spent their energy and their 
life to promote them. Does this fully meet your case ? Can 
you be content with such a definition of your motive and ob- 
ject in preaching? If we are at liberty to form an opinion 
of the motive and end of a preacher from the subject and 
matter of his preaching, we should be compelled to come to 
the conclusion that this does precisely meet the case of many 
among us. Judging from all we see and hear, they contem- 
plate no higher object, and look for no greater success, than 
the instruction of the mind and the elevation of the morals 
of their hearers. If, unhappily, these things are so, we need 
not wonder at the low state of religion, and the extreme pau- 
city of conversions. Men seldom execute more than the} 7 aim 
at, or secure more than they seek. It is the character of 
human effort to come rather short of our object, for our ar- 
row to fall between us and the mark. If, then, our aims, 
and object, and hope, are altogether beneath the blessedness 
of gospel salvation, and the command and promise of our Lord, 
surely we are not likely to do his will, to comply with his re- 
quirement, and, consequently, to secure the blessing which 
he has promised on our labors. 

For the sake of perspicuity and distinctness, I have put 
these cases fully before you. But it is necessary, ere we pass 
on, to observe that we are scarcely ever actuated by perfectly 
simple motives. We usually move under the influence of 
combined agencies. We may, therefore, possibly be affected 
by two or more of these motives in combination. Or, even 
if higher, more correct, and holier desires operate on our 
minds, these which I have now mentioned may sometimes 
intrude, and adulterate our feelings and views by their in- 
fluence. Let me beg, therefore, that you most carefully form 
your views of the object and end of preaching. Do your 
utmost to analyze your feelings, to ascertain your exact motive 
and object in this holy work. I cannot say that in this re- 
spect motive is every thing; for with the purest desire and 
intention, there may be other defects, which may mar our 



ON PREACHING. 563 

efforts, and cause our labor to fail. But, certainly, without 
a just apprehension of the proper object and end of preaching, 
and the utmost purity of motive in our efforts, we shall, to a 
great extent at least, labor in vain, and spend our strength 
for naught. 

Do you ask me, then, to state clearly and distinctly what 
this proper object and end of preaching really is? 1 reply 
briefly, It is the conversion of sinners to God, and then the 
leading of them on to the attainment of full salvation. 

It will be necessary to expand and amplify this reply. We 
tread in the steps of our Divine Master. We go forth to 
seek and to save them that are lost. Observe, that are lost. 
There are men who may consistently labor to educate and 
improve human nature. We cannot. The very basis of our 
call to this work is the fact that human nature is not merely 
defective and imperfect, and needs improvement, but that it 
is utterly ruined and lost. " Every mouth is stopped, and all 
the world is become guilty before God." "The carnal mind 
is enmity against God." Horn. iii. 19 ; viii. 7. Man is totally 
depraved, guilty, and condemned. Mere improvement docs 
not meet his case. You may as reasonably talk of improving 
the health of a corpse. Man is spiritually dead ; and this 
spiritual death must be distinctly, fully, and continually re- 
cognized j and all our efforts, plans, and discourses must be 
poised against this entire spiritual ruin and moral death. 

The first object and end of preaching, then, is to effect the 
conversion of these lost, condemned, and ruined souls. But 
how is this to be done ? This question calls up another : 
What is the mission with which we arc charged ? It is par- 
don for the guilty, life for the dead, purity for the depraved; 
and all this absolutely and entirely irrespective of measure or 
degree. We are not taught to scrutinize the extent of human 
guilt — to gauge the depths of moral corruption and depravity. 
We are charged with a message of mercy for every guilty 
man, with an offer of spiritual life for every dead soul, with 
the grace of entire sanctification for every depraved mind. 

Our first effort must, then, be directed to produce, in those 
who hear us, a deep conviction of their lost and ruined con- 
dition through sin. To this important work we must address 
ourselves, to this duty we must devote our efforts, with fidelity 
and zeal. Do not, however, so far misunderstand me as to 



564: ELEMENTS OF D1VJNITY. 

suppose that I advise the use of violent or harsh terms, or 
any offensiveness of manner, in these efforts to bring sinners 
to a knowledge of their true spiritual condition. Let the 
recollection that in describing their state we are portraying 
that which was formerly our own, always chasten our feelings 
and our language. In showing the extent of their misery 
and ruin, we are only exhibiting the hole in the pit from 
which we ourselves have been but recently extracted. Let 
all our descriptions, warnings, and assertions, whilst faithful 
and true, exhibiting without adulteration the mind of the 
Spirit, and the true scriptural doctrine, be always deeply, 
richly imbued with the gentleness, tenderness, sympathy, 
and love, which Christ always evinced towards sinners even 
of the foulest character. This is, then, the first thing at 
which we are to aim — to get all the unconverted who hear 
us to have a clear view of their spiritual death and entire 
guiltiness before God, and the condemnation and danger to 
which they are exposed in consequence of this sinful and 
guilty condition. 

If we are favored with success in this effort, as we shall 
assuredly be, it will be important to give the mind of the 
awakened sinner a right direction. It is not always that 
this is done ; and, consequently, a man is sometimes brought 
to see his misery and ruin, but then the convicted and con- 
demned soul sees no way of escape or deliverance, and conse- 
quently sinks into the apathy and agony of despair. We 
must do our utmost to prevent this ; and the means to be 
adopted are very evident. The mind of the sinner must be 
turned away from his sin, as the great cause of all his sorrow 
and danger, and be turned toward Christ, as his only hope of 
mercy and deliverance. This is, perhaps, as correct a view 
of evangelical repentance as we can give. The first thing, 
then, is to persuade the sinner to renounce his sins. Sin of 
every kind, no matter how pleasing, or apparently profitable, 
all sin, must be renounced, must be abandoned. The awak- 
ened mind, under the teaching of the word and the guidance 
of the Spirit, must learn to loathe and detest itself, to regard 
it as "the evil and bitter thing j" must have this strong feel- 
ing confirmed and fastened on the mind for this combined 
reason — that it is hateful to God, and ruinous to man. But 
at the same time that the awakened sinner is exhorted and 



ON PREACHING. 565 

persuaded to renounce his sins, he must be urged to fly to 
Christ. A very prevalent and fatal error is, that we are 
prone to endeavor to do these things in succession, which it 
is only possible for us to effect simultaneously. The penitent 
usually endeavors first to get the mastery over sin, under the 
impression that he will then be able more easily to come to 
Christ. We say this is impossible; for Christ is our only 
deliverance from sin. It is, therefore, only as we fly to him 
that we acquire the power to renounce the evil. "He shall 
save his people from their sins/' is the word of promise. Let 
us keep this truth steadily before our hearers, and urge on 
them its practical observance. Turning from sin to Christ 
may be regarded as the first step actually taken in the way of 
salvation. 

Our next duty will be to encourage the penitent to believe 
on Jesus Christ with his heart unto righteousness. A grave 
question arises here, which I cannot answer. It is this : 
Why are so few penitents brought into the liberty of the 
gospel under the word now, in comparison of the number so 
saved by faith in the early days of Methodism ? Is it that 
we have in any measure departed from the plainness, sim- 
plicity, or truth of the gospel ? Is it that we do not preach 
this important truth so prominently as our predecessors did ? 
that we assume it to be so well known as not to need continual 
exposition and application? Or do we possess less of the holy 
unction and spiritual power than our predecessors ? I am 
inclined to think that, although we may sometimes assume 
our hearers to be better informed than they really are, a more 
general fault of preachers at the present day is, to place the 
truth simply before the people, without urging it upon their 
immediate acceptance. Do we not, especially in respect of 
this particular, lack earnestness, entreaty, persuasion ? Preach- 
ing a present salvation implies something more than a mere 
declaration of truth. We must urge it on the acceptance of 
our hearers by every means in our power. And in regard to 
the leading of penitent spirits to the enjoyment of pardoning 
mercy, these efforts should be specially employed; and, in 
order to success here, we must speak under a rich baptism of 
the Holy Ghost. These matters can only be spiritually dis- 
cerned and spiritually applied. Let us labor to live in the 
Spirit, to preach in the Spirit; let us set our hearts on 



566 ELEMENTS OF DIVINITY. 

eading sinners to Christ, and we shall, to some extent at 
least, succeed. 

We may assume the existence of this success, and of its 
fruits ) for there are found in every congregation those who 
have been thus awakened, convinced, and led to the experience 
of pardoning mercy. We must recognize the existence of this 
class of persons in our preaching. Their spiritual require- 
ments, and nurture, and advancement in holiness, spread be- 
fore us a wide and important field of labor. Here, indeed, 
we have the Church, and, however important it may be to 
enlarge it by the conversion of sinners, it is equally so to 
preserve these sheep from the power of the destroyer, and to 
lead them on to the experience of all that blessing to which 
they are called in Christ Jesus. 

The first branch of this duty respects the defence and pro- 
tection of these converted souls. You are well aware, from 
your own individual experience, of the danger to which they 
are exposed. From within, the unsanctified remains of carnal 
nature assail them ; from without, the fearful and potent in- 
fluence of the world stands arrayed against them • whilst all 
the energy, guile, and unceasing vigilance of Satan's hosts 
are directed alike to internal and external foes, being always 
ready to render to every other agency additional power, and 
to peril in every way the stability of the Christian. We have 
to consider this existing state of things in relation to all the 
changes, circumstances, and vicissitudes of life. The alterna- 
tions of sickness and health, of poverty and prosperity, of ig- 
norance and education, with every other change and influence 
which affects mankind, must fully come under our considera- 
tion. Having all this before us, we have to minister the truth 
of God to the edification of the Church of Christ. Never 
imagine that, because you have clearly explained a portion 
of Divine truth, and shown its force and beauty, you have 
done your duty. Have the sheep been fed ? Has the word 
been adapted to their circumstances and condition ? The 
administration of the gospel is emphatically a utilitarian pro- 
cess. It is a means to an end, and Ave must see that the end 
is accomplished. In this important work, what constant need 
exists for a deep and serious consideration of our weighty re- 
sponsibility ! How many, who, being converted to God, turn 
back again to the beggarly elements of the world ! how many, 



ON PREACHING. 567 

who begin in the Spirit, make shipwreck of faith, and of a 
good conscience! We know all this, we deeply lament it; 
but do we seriously inquire whether some of this sinful back- 
sliding is not fairly chargeable on our neglect and deficiency 4 / 
.But this is not all. We, indeed, too frequently speak and 
act as if to ward off the enemy, and to maintain our position, 
is success. But, in truth, it is not so. The law of the spirit- 
ual life, as of all other life, is progress. You know how em- 
phatically we are taught in the word of God to grow in grace, 
and to rise from babes to young men, and from young men to 
become fathers in Israel. We have, in previous lectures, 
considered not only the duty of growing in grace, but also 
the privilege of having the last remains of sin destroyed out 
of the soul, the heart being fully sanctified and filled with 
the pure and perfect love of God. We have been taught, by 
our good old Wesleyan theology, to aspire after this as our 
undoubted privilege, and not to rest until we rejoice in this 
full salvation. Would to God that we more generally and 
more fully complied with these glorious invitations ! How- 
ever this may be, those of our hearers who are really alive to 
God, and are growing in grace, have a right to expect that 
those who preach the gospel to them from Methodist pulpits 
shall declare, maintain, and fully offer unto them this great 
salvation. Of all the fearful results of human frailty which 
are presented to our view in the history of the Church of 
Christ, the most terrible is that when those whom God has 
called to preach his word, weaken, soften, adulterate that 
truth, on account of their own low spiritual condition. Let 
us guard against this, by living very near to God. And let 
us offer to our hearers not only a free and a present, but also 
a full salvation. How blessed is the dissemination of this 
truth and holiness ! Let me beseech you so to live, that you 
may be able to make this topic prominent, and, whilst teaching 
holiness of heart and life, sing, as in my youthful days I have 
so often heard that blessed and useful servant of Christ, Mr. 
William Carvosso, sing : 

"The mercy I feel, to others I show; 
I set to my seal, that Jesus is true." 

Before I dismiss this part of our subject, let me again 
remind you, that the true and proper object and end of 



568 ELEMENTS OF DIVINITY. 

preaching is the conversion of souls, and their nurture and 
growth in holiness. Do not be satisfied with any sermon 
which does not in some degree subserve this purpose. Leave 
the pulpit always prepared to meet every individual member 
of your congregation at the bar of God ; assured that your 
declaration of the gospel plan, and your offer of salvation, had 
left each of them without excuse. A circumstance which 
took place about thirty years ago impresses this on my mind 
with more than usual force. I had been preaching on a Sab- 
bath evening in one of our village chapels, and was returning 
home in company with a member of the church there, when 
he said, " You had rather a strange hearer in the congrega- 
tion to-night." I asked what he meant. " Why/' he said, 
" a man has returned to the village in rather ill health. He 
was born here, and left when quite a boy, and has been to sea 
all his life. I have been talking to him during the week, 
and was shocked to hear him say that he did not remember 
that he had ever heard a sermon. I pressed him very much 
to come to chapel, and he was there this evening." I felt 
some interest in this person, and asked some questions re- 
specting him. We had, however, soon to separate, and I 
went home. A short time afterward I met the same friend, 
when he said, " Do you remember the sailor who heard you 
preach the other evening, and who had never heard a sermon 
before V' "0 yes," I said, " very well, and feel quite inter- 
ested in him." " Well," he replied, " he never heard another 
sermon. Before the next Sabbath he became very ill, and in 
a few days he sank rapidly and died." 

I shall never forget this case. Here was a man for whose 
soul no one had cared ; in a Christian country, in a land of 
Bibles, privileges, and religious opportunities ; and yet, as far 
as we know, the only means he ever had of coming to the 
knowledge of Christ and of his salvation through a preached 
gospel, had hinged on one of my sermons. What a terrible 
thought! I might have spent the hour in discussing some 
curious historical circumstance, or in carefully exhibiting a 
particular doctrine, in dilating on some peculiar principles in 
morals — while before me was a man who had never before 
sat under the word of God, and who was never again so to 
sit, O my great and gracious God, help us to be faithful ! I 
believe that, on the occasion referred to, I did preach an 



ON PREACHING. 569 

earnest gospel sermon ; but from that day to this, I have 
never lost my fear lest I should not have been plain, explicit, 
and earnest enough to meet the requirements of that man. 
And why should we think this instance so very peculiar ? It 
may be seldom that those hear us who never heard a sermon 
before; but it cannot be an uncommon case for persons to 
l.ear us preach their last sermon, and to go from our word 
to the presence of their God. Let us pray that the Lord 
may help us to be faithful ! 

But I shall probably be reminded, that this whole work 
involves superhuman achievements; that mere man cannot 
enlighten the dark mind of the sinner, cannot turn him from 
his sins unto Christ, cannot give him power to believe in 
Christ, nor save him from the danger to which he is exposed, 
and build him up in holiness; that these results can only be 
effected by the Spirit of God. x\re we, then, to expect them, 
as the effects of our preaching ? Most certainly we are. 
And for this reason : All who are truly called of God to 
preach his truth receive also the universal promise of the 
Saviour, " Lo, I am with you alway •" and if such persons 
maintain the life and power of religion in their own hearts, 
and go forth to preach the gospel in humble and faithful 
dependence upon the promised blessing of power from on high, 
they will, in a certain measure and degree, receive it, so that 
the truth will come to their hearers not in word only, but in 
the demonstration of the Spirit and with power. We may 
at one time be less sensible of the presence of this blessing 
than at others; and the manifestation of this Divine gift, al- 
though perhaps mainly dependent on our purity and faith, is 
nevertheless communicated not according to our will, but as 
the mind of the Spirit may direct; and painful spiritual ex- 
ercise is therefore not unfrequent, even in the case of the 
most pious and favored of preachers. Yet, notwithstanding 
all these fluctuations of blessing and of feeling, the grand 
fact must still be recognized — the gospel can only be preached 
efficiently when it is preached under the influence of the 
Holy Ghost sent down from heaven. So clear is this fact, 
that we fearlessly say, that the man who does not look for this 
Divine aid, who does not trust in its guidance and strength, 
and actually realize its presence, ought never to have under- 
taken the office of a preacher. Such a one attempts an impos- 



570 ET/F.MENTS OF PIVIXITY. 

sibility. He attempts to perform the work of God with the 
strength of a man. This, as you all know, is directly op- 
posed to the Divine teaching, which says, " Not by might, nor 
by power, but by my Spirit, saith the Lord of hosts." 

Let me iterate on your minds the conclusion to which we 
are led : The true object and end of preaching is the conver- 
sion of souls, and their perfection in holiness. This work is 
essentially the work of the Holy Spirit, as given by our Lord 
Jesus Christ. Yet it has pleased the Head of the Church to 
herald forth his merciful message, by men who have found 
mercy : they are called to be " workers together with him" in 
this glorious enterprise. Let us humbly, zealously, persevcr- 
ingly pursue our way, and hope to realize a rich harvest of 
souls. But what language can describe the case of the man 
who, ungrateful for being called into this glorious association 
with God, actually discards his heavenly Helper, and dares to 
undertake the whole work in his own unaided power ? Such 
insolent and profane effrontery is matchless. Let us maintain 
this blessed union, exert every energy we possess, and at the 
same time look only to the grace of the Holy Ghost for every 
hope of success. 

We have now to consider the best manner of preaching. 
Under this head we shall have to speak of these three things: 
First, the matter which our discourses are to contain ; se- 
condly, the manner in which they are to be arranged ; and, 
thirdly, the way in which they are to be delivered. 

First, then, the matter of which our sermons are to be 
composed. 

On this head we could easily give a very short direc- 
tion, by saying that we are to preach the gospel, the word 
of God, or, to use the exact language of our Saviour, 
" teaching them to observe all things whatsoever I have 
commanded you." Matt, xxviii. 20. We are not, how- 
ever, to understand from this, that a mere recital of Scrip- 
ture truth, even though it be in the exact words of Christ, 
is preaching. The appointment of gospel preaching evi- 
dently contemplated more than this. It comprises these two 
elements at least: the substance of gospel truth obtained 
from the Scriptures, and the human thought and feeling 
through which, as a medium, this truth passes to the mind 



ON PREACHING. 571 

of the hearer. These two things are therefore to be com- 
bined in the subject-matter of every discourse. But how 
is this to be done ? Under what rules, regulations, or direc- 
tions ? It is by no means an easy task to lay down general 
rules for the guidance of the young preacher in this re- 
spect : this has been attempted much oftener than it has 
succeeded. Nor do we think that any extended rules can 
be devised which will suit all the various classes and va- 
rieties of human mind which the great Head of the Church 
has called into his service. All that we shall attempt, 
therefore, on this head is to give two or three very general 
directions. 

We incline to think that, in every sermon or religious 
discourse delivered for the spiritual enlightenment and edi- 
fication of the people, there should be some distinct asser- 
tion of Scripture truth, accompanied by an explanation of its 
meaning. Although reciting Scripture does not constitute 
preaching, there can be no preaching without Holy Scripture. 
This is the basis of all our communications in the name of 
Christ. We are not called merely to state our own thoughts, 
opinions, and judgment, but the truth of God. This is the 
great foundation-matter of all we have to say, and every 
address ought very clearly and distinctly to bring some 
complete portion of this Divine truth before the mind of 
the people. 

But the word of God is not only to be asserted, it must 
be explained. This is a most important part of our duty. 
We have to the utmost of our power to convey to the peo- 
ple the mind of the Spirit. In no respect does a weightier 
responsibility rest upon us than here. We have to tell 
people (a large proportion of whom will not read and search 
for themselves^ what is the will of God concerning; them. 
From our lips they take their views of his law, the promises 
of grace, the great plan of redeeming mercy in Christ Jesus. 
Now if this mode of communicating Divine truth to man 
through human beings divinely called to this work, and 
which was mercifully designed perpetually to imbue the mes- 
sage of mercy, which God sends to the human family, with 
sanctified human thought, feeling, and sympathy, throughout 
all time, be the means, through our neglect or unfaithfulness, 
of adulterating or corrupting this truth, the consequences 



572 ELEMENTS OF DIVINITY. 

must be fearful beyond all conception. We should, therefore, 
take the utmost care that all our explanations of the word of 
God are sound, judicious, and correct. Comparing Scripture 
with Scripture, and never making one portion of the word 
of God contradict another portion, looking steadily and faith- 
fully to him for the illumination of his Holy Spirit, we shall 
be able to " utter by the tongue words easy to be understood/' 
and shall thus lead those who hear us to a correct acquaint- 
ance with the Divine will. 

The explanation of the portions of Scripture which we 
select for the basis of our discourses will be twofold ; the first 
respecting the subject, the second referring to the terms in 
which this is put forth. There are many passages of holy 
writ which will only require exposition respecting one of 
these kinds ; some will be found to occur in which both will 
be required. We may instance, as belonging to the first 
class, that text so frequently preached from, Heb. ii. 8 : 
"How shall we escape, if we neglect so great salvation?" 
There is no word here of any difficult or uncertain meaning. 
" Escape," "neglect," "salvation," are words with whose 
sense we are all familiar. In respect of terms we have, con- 
sequently, here no exposition required. But in regard of 
the subject, important explanation is essential. The pecu- 
liar nature and true greatness of this salvation must be 
clearly and fully exhibited ; what, in respect of such a great 
deliverance, constitutes "neglect," should also be ascertained, 
and the vast importance and appointed means of "escape" 
must be clearly declared. A vast number of important por- 
tions of Scripture follow the same rule, the explanation re- 
quired referring entirely to the subject-matter of which they 
speak. In those cases the context will generally afford con- 
siderable aid : this, and parallel passages, together with any 
other that can be thought of, as being of nearly similar im- 
port, should be carefully consulted and compared; and the 
best judgment formed of the sense of the text from this 
elaborate and extended examination. 

I will give an instance of one of those texts which require 
both kinds of explanation : " For ye have not received the 
spirit of bondage again to fear; but ye have received the 
Spirit of adoption, whereby we cry, Abba, Father." Rom. 
viii. 15. Here are some words which will require explaua- 



ON PREACHING. 573 

tion to make their meaning clear to the apprehension of an 
ordinary congregation. "Bondage," and especially " adop- 
tion/' are of this number. We have in our social institu- 
tions nothing like the practice of adoption as it has always 
existed in the East. The statement, that in those countries 
it has been usual for a person of dignity and wealth to 
select fine children, and, by what is called " adoption," to 
introduce them into his family and rear them up as his own, 
will sufficiently explain the meaning of the word. But when 
this is done, little is accomplished in respect of the explana- 
tion of the passage. It will also be necessary to show the 
state of religious debasement and subjection to Satan, which 
is here described as the "spirit of bondage unto fear," and 
also that glorious gospel privilege which is here represented 
as conferred by the gift of "the Spirit of adoption." These 
explanations, united, give forth the whole sense of this im- 
portant text, and lay the foundation for useful, practical ap- 
plication. 

I have only thought it necessary just to indicate the 
points to which our explanations ought to be directed in 
preaching; but do not imagine, on this account, that this is 
a matter of little consequence. On the contrary, nothing is 
of more vital importance to the proper prosecution of our 
work. We must give the people the word of God, and we 
must give it them as the inspired servant of God gave it in 
his preaching : he "read in the book in the law of God dis- 
tinctly, and gave the sense, and caused them to understand 
the reading." Neh. viii. 6-8. Minute directions as to how 
this is to be done will avail but little. There is so much 
difference in our gifts, and even in the temperament and 
character of our minds, that each will be best able to do his 
work in his own way; only let us have, and carefully main- 
tain, a clear view of our object and aim, and of the means by 
which these are to be secured. And, let me repeat, one 
of the most important of these means is the giving the people 
freely and fully the sense and meaning of the word of God. 

We must, however, do more than this. It is not suffi- 
cient, for effective preaching, to select a portion of holy writ, 
and give its sense and meaning; this sense must be con- 
firmed and enforced by other portions of Scripture. This is 
also a principal part of our duty, and should occupy no 



574 ELEMENTS OF DIVINITY. 

small portion of our attention. Confining ourselves to our 
text deprives us of an amazing power which may be brought 
to bear on those who hear us, as well as of a means of invest- 
ing our discourses with considerable interest and variety. 

The manner in which this part of our work is to be done, 
will greatly depend on the nature of the subject. If, for 
instance, the text be doctrinal, the doctrine will require not 
only to be clearly explained, and rendered plain- to hearers 
of the most moderate capacity; it must also be supported by 
scriptural authority. This can frequently be most effectively 
done by dealing with known popular objections to, or cor- 
ruptions of, the doctrine, and showing that they are contra- 
dicted and opposed to implicit scriptural truth. This being 
done, we may proceed to support the sense given of the 
doctrine of the text, by positive proof, drawn from other 
parts of the Sacred Scriptures. Although we have thought 
it right to mention both these modes of confirming the state- 
ment of doctrinal truth, as they are really important means 
of communicating the Divine will, we cannot help caution- 
ing the young preacher as to the use of the first part. In 
stating objections or errors in respect of any doctrine, great 
care should be taken that the answer be clear, complete, and 
fully sustained by Scripture. We have known instances in 
which the error has been stated with much greater force 
than the truth has been in the reply ; so that the tendency 
of the discourse has been rather to lead people astray than 
to recover them. Let this be carefully avoided, by all 
means. 

In all practical points, the Bible affords the preacher a 
vast range of means for confirmation and illustration ; but all 
these may be reduced to three classes — precepts, commenda- 
tions, and promises, with their opposites. A word may be 
necessary in respect of each of these. 

Precepts, or prohibitions, may be referred to, according to 
the nature of the subject ; and not unfrequently both may 
be used. And here it may be observed, that judgment and 
taste are required in selecting confirmations most suitable to 
the subject. As, for instance, if you are preaching from 
such a text as "Come unto me, all ye that labor and are 
heavy laden, and I will give you rest/' the reasonableness, 
importance, and duty of complying with this gracious invita- 



ON PREACHING. 575 

tion will be best enforced by reference to those precepts or 
prohibitions which set forth the mercy, condescension, pity, 
compassion, and love of God; whilst, if your text be, 
"Knowing therefore the terror of the Lord, we persuade 
men," it should be confirmed and enforced by a class of 
scriptures which set forth God's hatred of sin, and his purity, 
justice, power, and wrath. 

With respect to commendation or dispraise : You should 
remember that the commendation of any state of mind, or 
course of action, is virtually a condemnation of the opposite; 
and so in respect of dispraise : when a vice or evil is con- 
demned or censured, its opposite virtue is really recommended. 
Scriptures of this class afford the preacher considerable aid, 
and especially in respect of that essential part of our duty, 
the persuasion of our hearers. The commendation and cen- 
sure of God may be so exhibited as to have a very salutary 
effect upon the consciences of those who hear us. 

Promises and threatenings are equally important means 
of confirming and enforcing scriptural truth and duty; as 
rewards and punishments are the great means by which laws 
are enforced ; and the obligation to obedience, and the 
danger of transgression, are to be fully exhibited. The dis- 
tinct assertion of the Divine will, in promises or threaten- 
ings, affords the most weighty motives which can be pre- 
sented to the human mind. It is scarcely possible to con- 
ceive of a more wondrous magazine of powerful motives than 
is here placed in our hands, as a means of effecting the 
great object at which we aim. God has graciously promised 
all that his infinite love and mercy can give, or that we can 
hope ; and has threatened all that his justice and power can 
inflict, or that man can possibly dread; and has placed the 
record in our hands, that, knowing the abounding merc}^ and 
fearful terrors of the Lord, we may persuade men. 

We prefer to urge on you the proper use of Scripture, 
rather than the efforts of reason, as the subject-matter of 
your pulpit discourses. But there are weighty and obvious 
arguments which reason supplies in confirmation of our ex- 
positions of Holy Scripture, to which your attention ought 
to be directed. We will mention two or three of these. 

1. No truth can possibly be more evident to the human 
mind than that it is the duty of all to abandon the course of 



576 ELEMENTS OF DIVINITY. 

sin which our preaching condemns, and to pursue that course 
of righteousness and holiness to which we invite mankind. 
A powerful use may be made of this argument. We can 
never too frequently or too earnestly press it with all its force 
of conviction on the consciences of those who hear us. 

2. A similarly obvious and weighty argument is found in 
the undoubted fact, that it is equally our interest to fly from 
sin, and live to God. The ruinous consequences of trans- 
gression are notorious even to sinners. The advantages of 
piety are patent to the world. Vice and wickedness are 
equally proofs of folly and of depravity. The way of holiness 
is the way of wisdom. We should not lose sight of this in 
our pulpit reasonings, exhortations, and appeals. 

8. We may add to these the general testimony of expe- 
rience. Ask the serious and thoughtful of every age or nation, 
inquire the opinion of men of observation everywhere, and 
you will find it in direct accordance with the teaching of the 
sacred record, that " the way of transgressors is hard;" whilst 
of real religion it may always be said, " Her ways are ways 
of pleasantness, and all her paths are peace." 

We have now to notice the third element or portion per- 
taining to the subject-matter of a sermon : it is application. 
We are not now speaking of the manner, but of the matter, 
of a sermon. And here we feel anxious to urge on your 
attention the importance of giving your discourses that prac- 
tical application to your hearers which alone can render your 
addresses successful. You have sometimes heard a preacher, 
when within five minutes of the close of his sermon, speak of 
the improvement which is to be made of the subject. What 
does this mean ? Is it intended to intimate that the speaker 
has occupied forty minutes uselessly, and is about to redeem 
the remaining five ? Do not fall into this error. You select 
a portion of the word of God as a text, and open its sense and 
scope clearly, and explain it fully; you then confirm and 
enforce it by other evidence from Scripture and reason ) but 
are you to throw this indiscriminately before your congrega- 
tion ? Certainly not. You do not speak for the purpose of 
exhibiting and defending the truth, but to save souls. The 
most lucid and powerful exhibition of truth, illustrated and 
confirmed even by Scripture and reason, will, in a great 
measure, fall powerless to the ground, unless it be earnestly, 



ON PREACHING. 577 

wisely., and zealously applied. Take, for instance, any doc- 
trinal or practical truths aad#you will find that generally it 
requires to be urged on the rich in a different way, and by 
other arguments, than those with which you urge it on the 
poor. The same remark is true in regard of the young and 
old, the learned and illiterate, the pious and profane, ordinary 
sinners and backsliders, and the half-hearted professors and 
earnest Christians.. All these distinctions, and many others, 
must be recognized ; and your mind must be engaged to pro- 
vide for each and every class "a portion of meat in due 
season," You should always bear in mind that the people 
are the object at which you aim; your soul is set on saving 
them. Sinners and backsliders hear you. They are con- 
demned and ruined: you must select the right kind of truth, 
and present it to them in a way most likely to produce " re- 
pentance unto life." Lukewarm professors sit under your 
word : they should have truth sounded in their ears adapted 
to rouse them to diligence, and to quicken them in the way. 
Believers will often need reproof and consolation, and earnest 
Christians will want direction and encouragement, that each 
of them may attain " the measure of the stature of the fulness 
of Christ." 

You cannot reasonably hope that these great ends will be 
secured by mere accident. I fear some preachers in the 
present day have fallen into the great delusion of supposing 
that what they preach is necessarily the gospel ; and that, if 
those who hear them are not saved, they ought to be, and 
are, consequently, left without excuse. I -say, so far as we 
are concerned, this is a delusion. I do not pretend to say 
how far those who hear us are left without excuse : I fear, 
indeed, that, perhaps in most cases, if they die in their sins, 
their blood will be found on their own head. But another 
and very serious question arises in respect of us : Do we im- 
prove our talent which is given us for the salvation of souls ? 
Have we, by diligence, and prayer, and devoted zeal, added 
to it another talent ? Depend on it, the point on which we 
are now speaking demands our utmost energy : adapt, apply 
your discourses to your hearers. A quaint person has said, 
a A sermon without application is like a letter well written, 
but put into the post-office without being directed, and con- 
sequently never likely to benefit the person for whom it was 
25 



578 ELEMENTS OF DIVINITY. 

intended." Avoid this; apply the truth to the consciences 
of your hearers in the fear of Q-od, and you will not labor in 
vain. As we are not now speaking of the composition of a 
sermon, but of the matter which it contains, you will readilv 
perceive that by this application I do not mean any particular 
part of the discourse, such as the closing paragraph, which is 
frequently called " the application," but rather the direction 
and adaptation of the whole. In the sense in which I here 
speak, application should imbue the whole discourse, begin- 
ning, middle, and end. - In asserting, explaining, and con- 
firming the truth, it should be directed to the hearts of your 
hearers, and applied to their consciences. 

We have now to direct attention to the manner in which 
this important collection of Divine truth is to be arranged in 
our discourses. 

In the first place, it will be necessary to offer a word or two 
on the selection of suitable texts. And here I would say, 
first, never choose such texts as have not a complete sense, and 
even the complete sense of the writer. It is very possible to 
select a few words which may be sufficient to convey a sense; 
but, if that be not the sense of the inspired writer, we cannot 
consistently put it forth as Divine truth. If we take words 
out of their connection, and invest them with a meaning not 
intended by the Holy Ghost, do we not preach ourselves, and 
not the gospel ? Avoid, therefore, the error made some years 
since by an eminent divine who, when preaching before royalty, 
read for his text, "Hear the Church/' and thus exhibited 
the words as conveying a Divine command, although nothing- 
is more clear than that, as uttered by our Saviour, they were 
not intended to bear any such meaning. Matt, xviii. 15-17. 

Earnest advices have been given to avoid taking too little 
or too much Scripture as a text. And certainly we may err 
either way; but I incline to think we more frequently err by 
taking too little than too much. It must, indeed, be freely 
admitted that there is such a depth and fulness in the word 
of God, that frequently a very few words will present to the 
mind a subject not only amply sufficient for a sermon, but 
even much more than can be comprised in one discourse. 
This, however, is not always the ease ; nor, indeed, if it were, 
are we always able to see our way to all the wide range and 
vast depth of these treasures of truth ; and failing this, we 



ON PREACHING. 579 

arc led to present more of the human mind, and less of 
the mind of the Spirit, in our discourses than is suitable or 
proper. 

Having thus introduced the manner of preaching, before 
proceeding it may be necessary to observe that nothing is 
further from my purpose than the laying down of rules for 
the composition of a sermon. I might give many reasons 
why I think this undesirable; but I prefer at once candidly 
to say, that I do not know any such rules, and cannot pretend 
to teach them. It is my settled and firm conviction, that 
every person who is called of God to this work, will have a 
way and manner of his own in the communication of Divine 
truth to his hearers. All that I shall attempt, and, indeed, 
all that I think necessary, is to give a few advices applicable 
to preachers generally, and which all may use in their own 
way. 

What I have already said respecting a selection of a portion 
of Scripture, containing, in its connection and in the meaning 
of the inspired writer, a complete sense, implies that this 
sense is clearly apprehended. This is, of course, essential. 
It not unfrequently happens that a text which greatly im- 
presses the mind, and appears very desirable as the basis of 
a religious discourse, presents, when closely examined, some 
points of doubt and uncertainty. I would never advise a 
young preacher, in such a case, to attempt to preach from it. 
Carefully read the connection ; look diligently at any passages 
of a similar kind ; but, above all, study all the bearings of the 
text, with fervent and earnest prayer to God. I do not un- 
dervalue commentaries and annotations ; I highly esteem and 
greatly value many that I possess ; but I must say that servile 
reliance should not be placed on any. A devout and earnest 
comparison of Scripture with Scripture will generally clear 
up the meaning; but when it does not, it will be our wisdom 
to make a note of our views and difficulty, and to let the sub- 
ject rest until, by some friendly counsel, or some further 
light, we are enabled clearly to apprehend the full intent of 
the text. 

When a text is selected, and its meaning distinctly seen, 
we have to decide on the manner in which we shall form our 
discourse. And here, generally, I think, we shall find two 
things claiming our careful attention. First, our discourse, 



580 ELEMENTS OF DIVINITY. 

although it may touch on many topics, and contain various 
doctrinal and practical matters, ought to have some definite 
object or aim, which as a ruling idea shall pervade it from 
beginning to end, and to which every part shall be subsidiary. 
For this reason I attach great importance to the plan pursued 
by an excellent friend of mine, who told me, many years since, 
that having selected his text, his next object was to write the 
title of his sermon, or, in other words, to describe in terms 
the great object of the discourse. This, or something equiv- 
alent to it, is, in my judgment, necessary to give unity to a 
sermon ; and all must admit that this is important. A desul- 
tory, rambling, disjointed address is never likely to be pro- 
ductive of important practical results. The mind of the 
speaker, and the attention and conviction of the hearers, 
should be directed to one important conclusion ; and to this 
every part of the sermon should be made subservient. 

But, besides this unity, there must also generally be a divi- 
sion of the subject into parts. I am well aware that this mode 
is rejected by two classes of persons. Some think it too stiff 
and formal, and prefer what they are pleased to call " an easy 
and natural development of the subject." Others really make 
the arrangement, but conceal the plan of the discourse, and 
make no announcement of their divisions. We are decidedly 
of opinion that both these greatly err. The first, unless pos- 
sessed of very uncommon powers of mind, must generally 
deliver very desultory discourses; and the second, with equal 
certainty, deprive the hearer of a most important means of 
following the preacher in his argument or exhortation, and 
greatly diminish his means of retaining the sermon in his 
memory. I will here give, for the purpose of showing the 
advantage of this kind of arrangement, the plan of a few 
sermons preached by our most eminent ministers. 

First, we refer to the Eev. John Wesley. 

Eph. ii. 8 : "By grace are ye saved through faith./' After 
a brief exordium, these divisions are propounded : I. What 
faith it is through which we are saved. II. What is the 
salvation which is through faith. III. How may we answer 
some objections. This sermon is entitled "Salvation by 
Faith '"■ that is its subject; and all its parts naturally tend to 
the elucidation of this great doctrine. 

The next we also select from the same eminent minister : 



ON PREACHING. 581 

it is called " Justification by Faith." Rom. iv. 5 : "To him 
that worketh not, but believeth on him that justifieth the 
ungodly, his faith is counted for righteousness." After an 
introduction, which shows the importance of the inquiry, 
How may a sinner be justified before God? the following 
inquiries are stated and answered : I. What is the general 
ground of this whole doctrine of justification ? II. What 
justification is. III. Who are they that are justified ? and, 
IV. On what terms are they justified ? 

We add from the same author his outline of a sermon en- 
titled "The Way to the Kingdom." Mark i. 15 : "The king- 
dom of God is at hand : repent ye, and believe the gospel." 
"These words," he observes, "naturally lead us to consider, 
I. The nature of true religion, here termed by our Lord 'the 
kingdom of God ;' and, II. The way thereto, which he points 
out in these words, 'Repent ye, and believe the gospel/'" 

The following is by the Rev. Charles Wesley. The sermon 
is entitled, "Awake, thou that sleepest." The preacher puts 
forth his subject thus : "In discoursing on these words, I shall, 
with the help of God, I. Describe the sleepers to whom they 
are spoken; II. Enforce the exhortation, 'Awake, thou that 
sleepest, and arise from the dead f and, III. Explain the pro- 
mise made to such as do awake and arise : ? Christ shall give 
thee light/" 

The Rev. John Fletcher, preaching from 2 Cor. v. 17, after 
a brief introduction, in which he states the necessity of re- 
generation, opens the subject thus : I. What we must under- 
stand by regeneration, or becoming a new creature. II. What 
are the causes that concur to the work of regeneration. III. 
Why regeneration is so necessary to salvation. 

The following is an outline of a sermon from the pen of the 
same sainted minister : — 

Heb. iv. 2 : "Unto us was the gospel preached, as well as 
unto them," etc. 

I. The everlasting gospel was preached to the Jews. 

1. In the promises : — The woman's seed — the seed of Abra- 
ham, Shiloh, the Messiah, the Prophet like unto Moses. 

2. Types : Noah, Aaron, Joshua, brazen serpent, purifica- 
tion sacrifices, as the daily lamb, the paschal lamb, the scape* 



582 ELEMENTS OF DIVINITY. 

goat, offers of free mercy. This and the promise are chiefly 
meant here. 

II. The gospel is preached to lis — in the promises, types, 
antitypes, sacraments, daily offers of mercy and pardon. 

III. The word preached did not profit them. 

They remained, 1. Unconvinced; 2, Unholy; 3. Unhappy; 
4. Unfit for glory. 

IV. The reason: u It was not mixed with faith in them 
that heard it." 

Faith is the ingredient without which the preaching of 
apostles, angels, and of Christ is lost. 

Faith is that by which the preaching of babes avails. 

The word is milk, food, physic, cordial. Faith sucks, eats, etc. 

Faith is the gift of God, and the act of man. 

It is like a treasure in a field. Dig for it. 

Pardon is offered; accept it. 

Gallios, beware. The king is courting a beggar's love. 

There are spices and gold in the East Indies, which we 
believe, though we have not seen. It is only fools who believe 
only when they see. 

Faith is both a gospel blessing, and a term of success. It 
takes the word and promises. Mix them now. 

Application. 1. Mischievous unbelief defeats the word, 
crucifies Christ. 

2. Beware of it. Pray before, at, and after the word. 

3. Do you profit ? You have faith, vice versa. 

4. Ye careless, believe a God, death, hell, heaven. 

5. Ye mourners, believe Christ, his blood, promises, will, 
power. 

6. Believers, believe and profit — show it — tell of the, etc. 

I will now place before you two or three specimens of Dr. 
Adam Clarke's mode of arranging a sermon. 

Job xxii. 21-23 : The short introduction is given in these 
words : " More important advice than this was never given to 
man, nor can any be more necessary at all times, nor be urged 
by more powerful motives; nor is it possible that the terms 
of the advice can be explained by clearer directions." 

I. The advice : "Acquaint now thyself with him." With 
God. 



ON PREACHING. 583 

II. The motives : V. Thereby good shall -come unto thee, 
and thou shalt be built up." 

III. The directions. 1. Receive the law from his mouth. 
2. Lay up his words in thy heart. 3. Put away iniquity 
from thy tabernacles. 

The learned Doctor has entitled this sermon, -"Acquaint- 
ance with God, and the benefits which result from it' 

We give another from the same hand. 

This sermon has the title of " God's willingness to save all 
men." 

1 Tim. ii. 3—6 : After some prefatory observations, the 
preacher says, " Religion is the institution of God : it ex- 
presses his will, it manifests his perfections; and as it con- 
cerns man, for 'whose sate alone the institution itself was 
formed and exists, it strongly points out the benevolence of 
its Author ; because it is framed for the present and eternal 
good of the human race." 

In the verses before us, the apostle lays down the principles 
of this institution, the end which it proposes, and the means 
to be employed for the accomplishment of this end. 

The Divine purpose is £rst summarily declared': I. God 
wills that all men should be saved. II. And, in order to 
this, that they should come to the ^knowledge of the truth. 

The truth which is to foe known and acknowledged is 
next produced in its essential principles. 

1. There is one God. 

2. There is one Mediator between God and men. 

3. This Mediator is particularly characterized as the 
man Christ Jesus. 

4. What he did as Mediator is next declared: he gave 
himself a ransom for all. And, 

5. This system of truth is to be testified to men in due 
and proper times, that they may acknowledge it, a*id be finally 
saved. 

We now add two sketches from the Rev. Richard Watson 
The first of these is entitled, " The Gain of the World, and 
the Loss of the Soul." Matt. xvi. 26. After a brief intro- 
duction; the preacher states, " Our present subject, therefore. 



584 ELEMENTS OF DIVINITY, 

w the worth and clanger of the soul; and the solemn instruc- 
tion which this view of the case is intended to convey." 

I. We are led by the text to reflect on the worth of the 
soul. 

1. Upon the unlimited intellectual capacities of the soul. 

2. Upon the moral as well as intellectual capacity of your 
nature. 

3. On the capacity which the soul possesses for high and 
hallowed enjoyment. 

4. On the singular care of God to recover the soul from its 
lost condition. 

5. On the ardor with which beings not directly interested 
enter into the case of the final destiny of the soul of man. 

II. The second part of our subject is the danger of the 
soul. It is in danger of being lost; lost by the infliction of 
legal punishment; and mulcted; and deprived of all its happi- 
ness and hope. 

1. To such a soul the world is lost. 

2. To such a one the grace of God is lost. 

8. To a soul lost it is a terrible aggravation of all this, that 
not only is punishment inflicted, but heaven itself is lost. 

4. This leads to another view of this sad ease, that the 
loss of the soul is the loss of hope. 

III. Ponder those points of instruction which this view of 
the case was intended to impress on our hearts. 

1. We are taught that this may be the case with each one 
of .you individually. 

2. We are taught that the opposite gain is put into our 
own power. 

8. We are taught to compute the gain or the loss which must 
follow from our own decision: u What shall it profit a man 
if he gain the whole world and lose his own soul V 

The next is a sermon on " The New Birth." John iii. 8. 
After an introduction, the preacher proposes to consider : 

I. The nature of that moral change expressed in the text 
by the phrase, u born of the Spirit." 

If we make Scripture its own interpreter, and compare 
spiritual things with spiritual, we shall find that this change is. 



ON PREACHING. OOD 

1. A change from darkness to light; that is, from igno- 
rance, unacquaintance with ourselves and the things of God, 
to such an acquaintance as shall be sufficient for our salvation. 
This implies, 

2. The utter destruction of the power of sin in the heart. 

3. This change introduces us into new connections and 
relations. 

4. The change implied in being "born of the Spirit" 
supposes the creation of new principles. 

II. The agency by which this change is effected. "We are 
to be "born of the Spirit/' by the direct influence of the 
Spirit of God on the soul. 

III. The difficulties which may appear to be attached to 
this doctrine cannot be fairly urged as objections to it. 

That there are difficulties in religious matters, we allow. 
They may arise from three sources : 

1. Our own inaptitude. 

2. A second class of difficulties arises from our confused 
notions on the subject of religion itself. 

3. And, thirdly, difficulties will arise from the very nature 
of the case. 

I conclude by remarking : 

1. Our ignorance of these things is a great reproach to us. 

2. Recollect that any thing which leaves us short of this 
great change is comparatively of no use to us. 

3. This is so necessary that a man cannot enter the king- 
dom of God hereafter without it. 

I think these examples will give the young preacher a 
better idea of the course to be taken in the arrangement of a 
sermon, than any rules or directions which I can offer. He 
will see here that what we want to do is to bring the mind 
of the Holy Spirit, the meaning of the word of God, to bear, 
in all its weight and power, on the human judgment, heart, 
and conscience. Of course, different minds will deal with the 
same portions of Scripture in different ways ; but we think it 
will generally be found most desirable for the preacher to get 
the sense and application of a text clearly arranged in his 
own mind, so that he may present the several points to his 
hearers in a natural and orderly manner, and at the same 
time ; so that all these parts may conduce to present the one 
25* 



586 ELEMENTS OF DIVINITY. 

great design, object, or truth of the text fully before the 
people. This course appears most likely to fix the word in 
the memory, and to produce the greatest effect on the mind 
of those who hear. 

A word or two on the introduction and conclusion of ser- 
mons will close this topic. 

Some introductory remarks are generally deemed proper 
and necessary, inasmuch as people are not supposed to be at 
once in a suitable state of mind to receive expositions of Holy 
Scripture, or arguments in support of its teaching. The first 
thing to be remembered here is that these preliminary obser- 
vations be really introductory to the subject of the text, and 
adapted to prepare the mind for its reception. We have 
heard an exordium which would do almost equally well for 
any text. Avoid this generality, and keep your subject fully 
in view from the beginning : bring your people to it as easily 
and as soon as possible ; for an introduction should be short : 
brevity is its essential excellence : if lengthened, it defeats 
the object it is meant to serve. An introduction should 
always, whatever the subject, be so conceived as to impress 
the people with the conviction that the preacher feels himself 
charged with the communication of the word of God — that it 
is this which he is anxious to present to their mind. It 
should therefore be clear, simple, and serious. 

The conclusion of a sermon must, of course, vary with the 
subject; but it should always have a practical tendency, and 
should, indeed, aim to fix the truth delivered fully in the 
mind, not merely as opinions or sentiments, but as operative 
agents which, under the teaching and power of the Holy 
Ghost, are to work out our salvation. 

We now briefly notice the last thing proposed respecting a 
sermon — the way in which it should be delivered. 

And here I would first remark on the mode or style of 
speaking to be adopted. We do not present ourselves to our 
congregations as orators, to deliver an address. Let me be- 
seech you to avoid every appearance of this kind. We do 
profess to teach them the most important and solemn truth : 
we are not merely teachers, in the ordinary sense, we are more 
than teachers. If we have any right to the position which 
we occupy, we are preachers of the gospel of Christ, and 
$o.ght, therefore, always to speak as men burdened with the 



ON PREACHING. 587 

truth of God, for the instruction, benefit, and salvation of 
mankind. There should, therefore, be nothing merely de- 
clamatory on the one hand, or conversational on the other, in 
our manner of address. We speak not our own words, but 
the message of the gospel; and we must make this fully 
apparent to our hearers, as well as maintain a sense of it fully 
in our own recollection and feeling. Nor need we fear that 
this will lead us into any vain assumption or dogmatism, 
unless our minds are in a very improper state. Who ever 
spoke with such authority as the Saviour ? W T ho ever dis- 
played the majesty of the truth with power equal to him ? 
Yet where will you find an equal display of love, pity, hu- 
mility, and deep interest in the souls of mankind ? Copy his 
spirit, endeavor in your manner and feelings to put on his 
mind, and let this move you to a corresponding mode of address. 

This leads me to another remark. Avoid all affectation 
of learning, learned quotations, and the mention of eminent 
authors, or men of past ages, except on very rare and very 
special occasions, Use the words which are commonly em- 
ployed by the people, and the meaning of which they can 
comprehend without an effort. But, on the other hand, keep 
far away from every thing low, vulgar, and calculated to offend 
a delicate taste, or to excite disgust. 

Endeavor, also, to deliver your sermons with a suitable 
action and tone of voice. I am well aware how difficult it is 
to give intelligible and useful advice on these topics. All I 
shall attempt, therefore, will be to caution you against preva- 
lent and acknowledged improper practices. You have seen 
some men deliver a sermon with as perfect absence of all 
appearance of emotion as if it proceeded from a statue ) while, 
on the other hand, you have witnessed the most violent ges- 
ticulations employed from first to last, as if the apostle had 
written, " Bodily exercise profiteth every ih'nicj" Now, both 
of these cannot be the most excellent way ; indeed, neither is. 
I would advise you to avoid these extremes. Enter on your 
subject with calm seriousness of spirit aod of manner. De- 
velop it, not as though it required any violent effort on your 
part to give it weight and effect, but rather as unfolding the 
profound and mighty u word of God which liveth and abideth 
for ever." Proceed in your discourse with a steady view to 
the salvation of souls, and in faithful dependence on the Holy 



588 ELEMENTS OF DIVINITY. 

Spirit's aid ; and if in this effort your spirit is stirred by the 
vast interests which are at stake in the souls before you, or 
your soul is melted beneath a sense of the infinite condescen- 
sion and love of God, and his compassion for perishing sin- 
ners — or if the terror of the Lord, and the thunders of his 
power, are so vividly revealed to your mind as to raise up 
indescribable emotion in your soul — do not endeavor to crush 
these feelings, or to conceal their action. The Lord has 
chosen to speak to man by man, that the word of God, coming 
to the conscience with the demonstration of the Spirit, may 
also come with all the persuasion and sympathy of the human 
intellect and of human feeling. Do not smother these 
emotions, but control and guide them into suitable action and 
expression, and you will be able to discharge your duty with 
propriety and effect. 

Perhaps no better direction can be given as to the manner 
of delivery than that a sermon should begin in such a tone 
of voice as would be employed in earnest conversation. This 
will allow ample opportunity for raising it in the more em- 
phatic parts of the address, and lowering it when required, 
it is a common fault of young preachers to begin m a loud 
tone of voice, and then as they warm with their subject to 
rise into a kind of scream. This is equally injurious to the 
speaker, and distressing to the hearers ; it consequently 
greatly militates against the efficiency of preaching. Other 
preachers acquire a habit of dropping the voice at the close 
of a sentence, so that the last word, or even words, cannot be 
heard ; in which case the hearer has, by an effort of mind, to 
guess out the meaning of the preacher; a practice w T hich is 
equally objectionable and injurious. 

I am well aware that when these, or other faults of delivery, 
may have acquired the force of habit, it will be very difficult, 
and in some instances even impossible, entirely to remove 
them. Young preachers can, however, always guard against 
such errors; and even older ones may, by care and attention, 
at least in some measure correct and improve their manner, 
if, indeed, they cannot render it faultless 

I have now to direct your attention to the impelling motives 
which should lead us to a faithful discharge of this important 
duty. 

The first of these motives which I present to your con- 



ON PREACHING. 589 

sideration is the boundless value -of human souls. What can 
compare with this ? Where will you look for its equivalent ? 
Search among the hoarded treasures of monarchs, or in the 
coffers of the most successful collectors of this world's wealth; 
you can never find the price of a soul. Rise to the highest 
pinnacle of earthly honor, might, and glory, or sink into the 
deepest abyss of this world's want, suffering, and infamy; 
and you will find nothing comparable to the height of happi- 
ness and glory which a soul may realize, nor to the illimitable 
ruin, misery, and perdition to which it may sink. 

Consider the human soul in the vast extent of its capacities 
and powers. You cannot think of it but you feel that it is 
great beyond comparison with all other created things. Not 
limited by time or space, it throws back its reseaches to the 
womb of time, listens to the first life-giving words which G od 
addressed to our embryo universe, hears the song which the 
morning stars sang together when the sons of God shouted 
for joy. Returning from this ancient contemplation, we can 
fly over all the future fields of human history, and see the 
last day of an expiring world, and realize the wreck of all 
nature, and the awful realities of the great judgment. See a 
soul in the cloisters of Cambridge sending forth the search- 
ing inquiries of a lofty spirit into the depths of space — depths 
which mock the application of measured distance — and there 
balancing conflicting agencies and powers, until at length he 
says, " Here a world ought to be found;" and then, by the 
application of a wondrous apparatus, one of the most glorious 
triumphs of the human mind, he discerns the stranger orb 
pursuing his way silently through space. The soul of man 
in itself is the wonder of creation. You may take any single 
faculty or power of the mind, and follow it out to an infinite 
extent. Perhaps, however, that which presents the soul's 
greatness in the most affecting point of view is its vast 
capacity for happiness or misery. To what beatific joy we 
may rise; to what boundless, inconceivable misery we may 
descend ! And this is raised to the highest possible degree 
by our immortality. Man possesses a capacity for enjoyment, 
and may progress in happiness beyond our conception. He 
can feel misery, and endure inconceivable torment; but he 
cannot cease to exist : so that, if ever humanity is placed in 
an unalterable condition, everlasting happiness or misery 



590 ELEMENTS OF DIVINITY. 

must be its portion. And this, remember, is not an accident 
which may occur to some few of our hearers : it is the law 
of their existence. Their obtaining this infinite happiness, 
and their avoiding unspeakable and everlasting torture, must 
depend on their reception or rejection of the gospel. How 
fearfully important, then, is our position ! How great our 
responsibility ! How terrible to think that our coldness, 
indifference, or unfaithfulness of any other kind, may prevent 
the gospel from being the savor of life unto life to many 
that hear us ! 

But we should further consider that, vast as are our capaci- 
ties, and boundless our duration, and, consequently, infinite 
the value of a soul, no one soul can be considered as entirely 
separated and distinct from others. We live in society. 
Every man exercises an influence for good or for evil on his 
fellows. While, therefore, a soul remains in its natural lost 
and fallen condition, its influence will be exerted in opposi- 
tion to the truth. This may not be intended. Some un- 
converted persons may, and do, indeed, earnestly desire to 
avoid resisting the truth, or aiding and supporting what is 
evil; but it is inevitable. The words of the Saviour will 
ever remain true, " He that is not with me is against me." 
The influence of a depraved and corrupt heart must be cor- 
rupting. In considering the value of a soul, therefore, we 
must consider not merely its simple and individual interests, 
but also all that good or evil which may result from the in- 
fluence and agency of his future life and conduct. 

Ponder, then, this great subject. See men around you 
toiling with desperate and continued self-denial, and painful 
exertion, to accumulate a little of this world's wealth. You 
know others are darins; all the terrible dangers of fields of 
slaughter and blood, for honorable distinction. You have a 
nobler object, a more glorious prize, who have hanging on 
your lips blood-bought souls, spirits redeemed by the passion 
and death of the Lord Jesus. He has given you the gospel, 
which is able to save these souls. Armed with this power, 
you may follow the poor sinner to all the depth of his danger 
and ruin ; and raise him, from guilt and sin and hell, to the 
favor and fellowship of God. 

Shall we not exert ourselves in such a work ? Shall we 
not bear about with us, in all our way, the burden of souls ? 



ON PREACHING. 591 

Shall it not be our leading thought through the week, "What 
portion of God's truth shall we use, and how shall we use it 
so that we may save souls V Let not your skirts be stained 
with the blood of souls. Let none who hear us say, "0 yes, 
they preach and talk cleverly ; but they do not care for our 
souls." 

But I must present to your notice another consideration, 
as an impelling motive to zealous effort in this great work. 
The advancement of the Divine honor, and the promotion of 
that great cause for which the Saviour died, depend on our 
devotedness, fidelity, and success. 

We can only glance at this point ; but it must not escape 
notice. Consider, then, the great scheme of redemption, 
arising out of the counsels of the eternal Jehovah, the result 
of the boundless love of God to man. See it, in all its tran- 
scendent displays of Divine wisdom, its plenary revelations of 
almighty power. Mark its glorious manifestation of God in 
miracles, prophecies, and in the special providence which it 
called into operation, and sustained for thousands of years, 
for the purpose of working out the incarnation of the Son of 
God. Go on, and contemplate the humiliation, work, passion, 
and death of Jesus. Rest in profound meditation over the 
mysteries of Gethsemane and Calvary, the resurrection and 
glorious ascension of the Lord; and then ask yourselves, 
Why was all this done? Where is the key to these ten 
thousand wonders ? Is it here ? — Was it to display the 
matchless glory of Divine wisdom, love, and power ? to show 
forth the priceless, peerless honor of God's dear Son ? Yes, 
it was to do this, but to do it in a certain way. It was to 
bring this glory to God, this honor to Christ, in the salvation 
of souls. 

If souls are not saved, Christ is not glorified, Satan triumph- 
antly retains his prey. Labored discourses may be delivered, 
eloquence may be displayed, efforts of a high or low order may 
be put forth ; but these are not the result for which the Master 
looks; it is not for these that the spirit of our glorified Sa- 
viour yearns; these are not the objects for which his soul is 
in travail. No ! the conversion of souls, and the building of 
them up in holiness, are the great objects, the grand ends, for 
which all this apparatus of mercy was devised ; and it is these 



592 ELEiMENTS OF DIVINITY. 

with which the honor of God and the glory of Christ are fully 
and continually identified. 

Do you then love God ; and feel deeply concerned for the 
honor of your Saviour ? Are you praying day by day for the 
promotion of his glory, the prostration of his foes, the accom- 
plishment of his great work ? Are you anticipating as your 
chief joy the glorious acclaim which soon shall vibrate through 
the universe, "The Lord God omnipotent reigneth, and the 
kingdoms of this world are become the kingdoms of our Lord 
and of his Christ V If this is your case, then renew your 
efforts, gird up the loins of your mind, study the word of God 
diligently, pray for the Spirit's aid and the presence of your 
Saviour continually, believe in Christ fully ; and do all this 
for the great, grand, glorious purpose of saving souls from 
death, and of leading on believers to the experience of holi- 
ness. May God give us the grace to do so, for Christ's sake ! 
Amen. 



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